ath Sc
Lessons
Adult
Call to the Kingdom
January, February, March 1990
Don and Helen Thomas
P
E
C
I
A
Why Did
We
Go?
Because of our home envi-
ronment and early years on a mis-
sion station, then attendance at an
Adventist college where the con-
cept of service was paramount.
Our commitment to missions
required sacrifices (one daughter
is buried in the Ituri Forest in
Zaire and another at Solusi, Zim-
babwe), but our nearly forty years
of service in Africa has been an
expression of our gratitude for
what Jesus means to us.
Would We Go Again?
Yes, nothing is more rewarding than God's service. God has given us a
son and his bride, as well as a daughter and her family who actively support
the Church we love. What more could we wish for ?
Missionaries Still Needed:
The General Conference Secretariat currently has calls for over one
hundred inter-division workers, primarily in health care, teaching and
administrative professions. Applicants must have specific academic quali-
fications, successful experience, and good recommendations. For details,
write to Secretariat Information Service, 6840 Eastern Avenue NW, Wash-
ington, DC 20012
Contents
Call to the Kingdom
Church
Ministries
1.
"Unto Us a Son Is Given"
2.
The Messiah Comes
3.
Citizens of the Kingdom
4.
Our Father in Heaven
5.
The Power of the Kingdom
6.
Opposition to the Kingdom
7.
A King Who Provides, Protects
and Saves
8.
A Kingdom of Glory and Grace
9.
Service for the King
10.
The Rejected King
11.
Signs of the Coming King
12.
The King Condemned
13.
Victory in Defeat
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Introduction to the Gospel of Matthew
Call to the Kingdom
Levi-Matthew was a despised tax collector when Jesus called him
from his collector's booth. Matthew often emphasizes the generous, gra-
cious forgiveness of Jesus and His loving acceptance of all who were
willing to turn to Him. Another unique characteristic of Matthew's
Gospel is that he includes individuals who do not seem to be as impor-
tant to the other Gospel writers. Matthew also portrays Jesus as standing
firmly for truth contrary to popular opinion.
This Gospel establishes Jesus' credibility as a legitimate "son of
David" and "son of Abraham." Compared with the other Gospel
writers, Matthew quotes the Old Testament most frequently in support
of Christ's ministry. At a time when would-be messiahs frequently arose
claiming to fulfill the Old Testament prophecies, Matthew took pains to
show that Jesus alone adequately met these requirements of messiahship.
In doing so, he had to deal with a large number of fallacious assump-
tions regarding the nature of the promised King.
Matthew begins Christ's genealogy with Abraham. This suggests his
orientation toward producing a Gospel intended to help the Jews accept
Christ as Messiah and King.
However, Matthew's Gospel appeals to Gentiles, as well as to Jews.
Its framework is set in the euphoric hope of the nation for their kingdom
to be restored and the Messiah to sit forever on the throne. But the
kingdom Jesus brought was not the popular kingdom of force, power,
and dogmatic authority that the chosen people expected. Instead, it was
and is an inner kingdom that still counts among its subjects those who
exhibit a humble, teachable spirit. Christ, the King of the kingdom of
grace within us, will return soon to reign as King of the eternal kingdom
of glory.
Matthew has organized his Gospel carefully. One way of viewing the
structure of what he has written appears below.
OVERVIEW OF THE GOSPEL OF MATTHEW
1:1-4:17
4:18-10:42
1
11:1-16:20
16:21-28:20
THE COMING
OF THE KING
THE CAMPAIGN OF
THE KING
THE CONQUEST
OF THE KING
Introduction
of the King
Introduction
of the kingdom
Response
to the kingdom
Response
to the King
CHRIST
DECIDES
INDIVIDUALS DECIDE
NATION AND
CHURCH DECIDE
5
Lesson
December 31—January 6
"Unto Us a Son Os Given"
THIS WEEK'S STUDY: Matthew 1 and 2.
MEMORY TEXT: "For unto us a child is born, unto us a son is
given: and the government shall be upon his shoulder: and his
name shall be called Wonderful, Counsellor, The mighty God,
The everlasting Father, The Prince of Peace" (Isaiah 9:6).
GOD CAME TO DWELL AMONG US IN THE PERSON OF JESUS.
His purpose was to provide the healing remedy for sin. His victory over sin
and death makes our victory possible. For this reason the Lord established
the kingdom of grace on earth.
OUTLINE
I.
The Genealogy of the King (Matt. 1:1-17).
II.
The Birth of the King (Matt. 1:18-25).
III.
The Childhood of the King (Matt. 2:1-23).
THE KING HAS COME.
During World War II, in a little village that
had suffered a severe air raid, an older woman stood next to the ruins of
her bomb-shattered home. With tears streaming down her face, she ex-
claimed, "If only the king would come, we'd feel much better."
Although she did not realize it, she was voicing the deep heart longing
of innumerable millions in this sin-shattered world. But the good news is
that the King
has
come. Those who recognize His presence do feel much
better in spite of the fact that they still live on this scarred, ruined battle-
field of the great controversy.
The King came nearly 2,000 years ago. Although the political leaders of
His day generally ignored Him and refused to accept His claims, He
changed the direction of this world's history by the establishment of a
kingdom that soon will rule this world, unchallenged by rebellion and sin.
The significance of four Gospels.
Why are there four Gospels instead
of only one? The book of Acts is our one record of the early Christian
community. Just one Bible book, Genesis, is devoted to the beginnings of
humankind. Why, then, do we need four Gospels?
There are a number of reasons why God chose to give us the Gospels of
Matthew, Mark, Luke, and John; but one stands out. Have you ever visited
a large art museum and found yourself studying a complex painting? From
each angle it revealed new aspects and ideas. To present Christ's life and
teachings required more than one artist and one perspective, because His
life and teachings are so significant to the plan of salvation.
Different themes and emphases.
Different authors see different
themes and emphasize different aspects of the same event. Because each
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one of us is a unique individual, we cannot expect any two individuals to
experience or view an event in exactly the same way. Jesus' life can best
be understood from varying perspectives. Although the four Gospel writers
were dedicated followers of Christ, they experienced and perceived their
Lord in differing ways.
While using the sources of the community of believers, as well as
some of their own recollections or the remembrances of eyewitnesses,
they arranged and edited their material according to their individual per-
ceptions of the events. As disciples, Matthew and John knew Jesus bet-
ter than did the other Gospel writers. It is thought that Mark reflected
Peter's perspective. Luke apparently never met Jesus, but is recognized
as a careful historian. Of course, we recognize the inspiration of the
Holy Spirit behind what the writers recorded from their differing per-
spectives.
Unity in diversity. "There is variety in a tree, there are scarcely two
leaves just alike. Yet this variety adds to the perfection of the tree as a
whole.
"In our Bible, we might ask, Why need Matthew, Mark, Luke, and
John in the Gospels, why need the Acts of the Apostles, and the variety of
writers in the Epistles, go over the same thing?
"The Lord gave His word in just the way He wanted it to come. He
gave it through different writers, each having his own individuality, though
going over the same history. Their testimonies are brought together in one
Book, and are like the testimonies in a social meeting. They do not repre-
sent things in just the same style. Each has an experience of his own, and
this diversity broadens and deepens the knowledge that is brought out to
meet the necessities of varied minds. The thoughts expressed have not a set
uniformity, as if cast in an iron mold, making the very hearing monot-
onous. In such uniformity there would be a loss of grace and distinctive
beauty. . . .
"The Creator of all ideas may impress different minds with the same
thought, but each may express it in a different way, yet without contradic-
tion."—Selected
Messages,
book 1, pp. 21, 22.
Without four Gospels we would have less understanding of Jesus' min-
istry and accomplishments. We need all four to help us gain the broadest
possible picture of the mission and work of Christ. The repetition of some
events should reinforce the supreme significance and meaning of the com-
ing of our King to die for our sins in order that He might be one with us
for all eternity.
I. THE GENEALOGY OF THE
KING
(Matt. 1:1-17).
Genealogies form some of the lesser-appreciated portions of the Bible.
Whereas genealogies may not provide the most inspirational devotional
material, they serve an important function in enabling us to tie Bible events
together and help us understand the background and relationship of these
events. To Matthew, as a devout Jewish Christian, the genealogy of Christ
was an important factor in introducing Jewish readers to Jesus as a son of
David, and thus a son of Abraham.
1. Compare the beginning and ending of Matthew's genealogy of
7
Jesus with the beginning and ending of Luke's genealogy. Matthew
1:1, 16; Luke 3:23, 38. Why do they differ in their approach?
Matthew begins with
Luke begins with
and ends with
and ends with
Matthew wrote with descendants of Abraham in mind.
Luke wrote
to include Jew and Gentile alike in the plan of salvation. Matthew was
aware of the feeling of orthodox Jews that their salvation was assured if
they could trace their genealogy to Abraham. In fact, after the Babylonian
captivity, members of the tribe of Levi were expelled from the priesthood
if they could not trace their lineage back four generations within the priest-
hood. A Jew who had no Jewish genealogy was perceived as excluded
from salvation. Matthew takes pains to ensure that no one could ignore
Jesus' claims as the Messiah on the ground that He lacked a Jewish
genealogy.
2 . Note that not everyone in Jesus' genealogy was a descendant of
Abraham. List below the exceptions found in the Matthew 1
genealogy.
Verse 3 (Genesis 38)
Verse 5 (Josh. 2; 6:25)
Verse 5 (Ruth 4:13, 17-22)
Verse 6 (2 Sam. 12:24)
During His ministry Jesus poured His great love and compassion on sin-
ners. They too were "sons and daughters of the kingdom" to which
Abraham belonged.
Some of the Jews sneered at Jesus' birth as illegitimate and thus thought
He was automatically excluded from any right to kingship. Yet they fully
believed that the future messianic King would come from the line of
Judah, whose sons were born out of wedlock. Matthew's inclusion of the
four women mentioned above prepares the reader for Matthew's story of
Joseph's hesitation to wed Mary owing to her apparent unfaithfulness to
her betrothal. Christ's birth was misunderstood, and His ancestry was not
well known.
Matthew's purpose.
Matthew wanted his readers to know that Jesus is
indeed rightful Saviour and King of the world. On the shoulders of our
wonderful Counsellor, mighty God, everlasting Father, and Prince of Peace
was placed the government, not just of this world, but of the entire uni-
verse. Those alone who are patient like Tamar, humble like Ruth, teacha-
ble like Rahab, and gentle and unobtrusive like Bathsheba fit into the king-
dom ruled by such a gracious King.
Differences in the genealogical lists.
Luke seems interested in
8
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developing a more specific and complete list, whereas Matthew is involved
in a numerological scheme of 14 - 14 - 14 (14 in each of three genera-
tions). Matthew did not need to list everyone for his readers in his time.
The Jews were familiar with the list of kings, and Matthew seems to trace
Christ's
legal descent
through the ruling branch of the family to Joseph.
Matthew is concerned to emphasize Christ's right to David's throne. On
the other hand, Luke seems to trace Christ's
blood descent
through Mary.
II. THE BIRTH OF THE KING (Matt. 1:18-25).
3.
What is revealed concerning Joseph's character in verses 19, 20?
4.
What is significant to us today about the name
Jesus?
Matt. 1:21.
No name ever has had such an impact on the world as that of Jesus. We
pray in His name. We sing about it. We talk about its power. Too many use
it carelessly or in anger. Why is the name so important? Others bore that
name between 4 B.C. and A.D. 31. Actually, in Hebrew, Jesus was called
by the same name as the one who led the Israelites into Canaan—Joshua.
This is appropriate. In the same way that Joshua led out in the final act
of Israel's deliverance from slavery and the wilderness wanderings, Jesus
was to deliver His people from sin. The name
Joshua is
a compound word
meaning, "Jehovah saves."
5.
What other name is Jesus given in Matthew 1:23? What is the sig-
nificance of that name? See Isa. 7:14; 8:8-10.
Directly after recording the angel's words, "He shall save his people
from their sins," Matthew endeavors to show how the incarnation of Jesus
fulfilled the Old Testament prophecy of a virgin giving birth to a Son
whose name would be "God with us."
When the words of Isaiah are recognized as a Messianic prophecy, they
focus on the fact that the coming Anointed One was God Himself. The
birth of Jesus was supernatural because He was God. No inferior person
came from heaven to win us back to love and trust in the Father. Only God
could reveal Himself fully, and only God could save us.
6.
How does Jesus save us from sin? Compare Matt. 1:21 with 3:11;
20:28.
Several Old and New Testament words for salvation include the con-
cept of healing. Because Jesus is our Creator, as well as our Saviour, He
can heal us from the damages of sin. In fact, Jesus spent more time
9
healing than teaching, in order to illustrate fully the nature of the plan
of salvation.
To be healed from sin involves more than a legal process. Jesus did
not come merely to pass out legal documents stamped "Pardoned." He
came to heal us from sin's damages and to restore the image of God in
us.
Christ came to reveal God and to consume sin.
"Satan sought to in-
tercept every ray of light from the throne of God. He sought to cast his
shadow across the earth, that men might lose the true views of God's
character, and that the knowledge of God might become extinct in the
earth. . . . God was represented as severe, exacting, revengeful, and arbi-
trary. . . . Jesus came to teach men of the Father, to correctly represent
Him before the fallen children of earth. Angels could not fully portray the
character of God, but Christ, who was a living impersonation of God,
could not fail to accomplish the work. The only way in which He could set
and keep men right was to make Himself visible and familiar to their
eyes. . . .
"Those who would behold this glory would be drawn to love Jesus and
to love the Father whom He represented."—Ellen G. White,
Signs of the
Times,
Jan. 20, 1890.
"To sin, wherever found, 'our God is a consuming fire.' Heb. 12:29. In
all who submit to His power the Spirit of God will consume sin. But if men
cling to sin, they become identified with it. Then the glory of God, which
destroys sin, must destroy them. . . . In the time of John the Baptist, Christ
was about to appear as the revealer of the character of God. His very pres-
ence would make manifest to men their sin. Only as they were willing to
be purged from sin could they enter into fellowship with Him. Only the
pure in heart could abide in His presence."—The
Desire of Ages,
pp. 107,
108.
7. Compare Matthew's account of the events surrounding the birth
of Jesus with Luke's account. What details are unique to each ac-
count? In the light of what you already have learned about the.dif-
ference in approach between these two Gospel writers, what do
you think accounts for the differences you have noted? Compare
Matt. 1:18-25; 2:1-3 with Luke 2:1-18.
Matthew's account unique.
"Matthew sets the birth story in the
context of a clash in royal claims, made evident by the opening words
of chapter 2: 'Jesus . . . in the days of Herod the king . . . has been
born king of the Jews.' Only Matthew records the slaughter of the in-
fants, sacrificed to the cruel jealousy of Herod the Great. Only Matthew
likewise includes the visit of the Wise Men from the East. Instead of the
adoration of Luke's humble shepherds, Matthew's Jesus receives gifts fit
for a king. So His royal dignity is corroborated by genealogy and birth-
place, by the fulfillment of Scripture, by Magi, and by a star."—Wil-
liam G. Johnsson,
Religion in Overalls
(Nashville, Tenn.: Southern Pub-
lishing Association, 1977), p. 27.
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III. THE CHILDHOOD OF THE KING
-
(Matt. 2:1-23).
From the time Satan began telling lies about God's character, the en-
tire universe has been involved in the great controversy. Because Satan
knew that Jesus would prove his every lie false in His revelation of the.
Father and that Jesus had come to gain the victory over him, he tried to
destroy the infant Jesus through Herod the Great. Regrettably, he found
support in God's chosen people who, through their study of the Old
Testament prophecies, should have known that the Messiah had been
born.
"Now pride and envy closed the door against the light. If the reports
brought by the shepherds and the wise men were credited, they would
.place the priests and rabbis in a most unenviable position, disproving their
claim to be the exponents of the truth of-God.. . . They would not even go
to Bethlehem to see whether these things were so.- And they led the people
to regard the interest in Jesus as a fanatical excitement. Here began the re-
jection of Christ by the priests and
-
rabbis. From this point their pride and
stubbornness grew into a settled hatred of the Saviour."—The
Desire • of
Ages,
pp. 62, 63.
Ask yourself:
Is it enough to be a member of the church and do all
the things that are considered to be right? Is there danger in refusal to
investigate claims and teachings? Is it possible that any
-
of us could be a
tool in Satan's hand, furthering his cause by misrepresenting Christ's
truth?
The Jews knew their Scriptures well.
They were God-fearing and out-
wardly commandment-keeping. But they were untrue to God initially by
careless indifference to truth and a refusal to investigate with unprejudiced
minds the evidence that Jesus was the Messiah. Finally, in open opposition
to Jesus' gracious ways, they rejected God in the person of His Son.
Every time we ignore the truth, in whatever way it comes to us, we lose
some of our capacity to know God as He really is.
8.
Where did the wise men find Jesus? How is He described at this
time? What does this tell us about the time of the Magi's visit as
compared to the time and place when the shepherds came to see
Him? Matt. 2:9-11.
Satan's plans failed.
In spite of all that Satan did to oppose God's plan
for bringing the Saviour into the world, Matthew assures us that God was
and always has been in control. In fact, he goes out of his way to demon-
strate how God used those interferences and conflicts to fulfill Old Testa-
ment prophecies that, in turn, gave evidence for all to believe that Jesus
was the Messiah.
9.
Why is it difficult for some to recognize the prophecies that Mat-
thew quotes from the Old Testament as applying to the birth and
childhood of Jesus?
11
Compare:
Matt. 1:23 with Isa. 7:10-14.
Matt. 2:15 with Hosea 11:1, 2.
Matt. 2:17, 18 with Jer. 31:15.
Matt. 2:23 with Isa. 11:1.
In the days of Jesus, this kind of interpretation of the Old Testament
was favored by many studious Jews. Some prophecies were straightfor-
ward predictions that were understood without question, such as that about
the birthplace of the Messiah (Micah 5:2). But some of the well-accepted
prophecies had to be understood by analogy. The prophecies listed above
need to be understood in the way that a typical Jew of Matthew's time
would view them.
Prophecy often was given through symbols or metaphors. Paul notes
that prophecy is incomplete because now we see through a glass darkly
(1 Cor. 13:9-12). The Holy Spirit was speaking in such a way that the
people of Christ's day understood and accepted the intent of these prophe-
cies.
"He shall be called a Nazarene" (Matt. 2:23) may be taken from Isaiah
11:1 if it is understood, in a typological sense, that the word
branch
and
the name
Nazareth
come from the same Hebrew root.
HOW DOES THIS LESSON APPLY TO ME?
What does Matthew 1 and 2 teach me about the kind of person God
is?
If I knew that a person like Jesus were moving in next door as my
new neighbor, how would I respond? How would I treat Him? How
would He wish me to treat Him?
Am I willing for Jesus to be king of my life?
FURTHER STUDY AND MEDITATION:
Read "The Fullness of
Time" and "We Have Seen His Star" in
The Desire of Ages
(chapters 3
and 6) pp. 31-38, 59-67.
SUMMARY:
As the Saviour of the world, Jesus Christ is truly God-with-
us, the King of the universe. Because Satan brought sin into our world by
his lies about God, Jesus came to heal us from sin. This He accomplished
by demonstrating what God is like, suffering the penalty for our sin, and
bestowing the Holy Spirit upon us. Matthew helps us to understand how
God meets us in the person of His Son. How we receive Him depends on
the choices we make about Him each day.
12
Lesson
2
January 7-13
The RidessWI Comes
THIS WEEK'S STUDY: Matthew 3 and 4.
MEMORY TEXT: "I indeed baptize you with water unto
repentance: but he that cometh after me is mightier than I,
whose shoes I am not worthy to bear: he shall baptize you with
the Holy Ghost, and with fire" (Matthew 3:11).
CHRIST'S MISSION IS OURS.
Jesus began to spread the truth about
His kingdom on earth after being anointed and tested. Immediately He
began preaching and preparing others for service. We should follow His
pattern as we seek to do our part in ushering in His kingdom of glory.
OUTLINE
I.
The Preparation for the King (Matt. 3:1-12).
II.
The Anointing of the King (Matt. 3:13-17).
III.
The Testing of the King's Character (Matt 4:1-11).
IV.
The Beginning of the King's Work (Matt. 4:12-25).
AT THE FULNESS OF TIME JESUS' MINISTRY BEGAN.
After
John had prepared the way, Jesus humbly walked into the midst of the
crowds that flocked the section of the Jordan where John was baptizing.
The King submitted graciously to the baptism that marked His anointing.
Then, after the Dove, came the devil. After His baptism, Jesus retired into
the wilderness for more than a month to pray and commune with His
Father about His ministry. Tested and tried there by the devil, He returned
to the lifestream of His day to begin His ministry. Only then did He begin
to preach the kingdom.
The assurance Christ was given is for us.
"The word that was spoken
to Jesus at the Jordan, 'This is my beloved Son, in whom I am well
pleased,' embraces humanity. God spoke to Jesus as our representative.
With all our sins and weaknesses, we are not cast aside as worthless. . . .
The glory that rested upon Christ is a pledge of the love of God for us. It
tells us of the power of prayer—how the human voice may reach the ear of
God, and our petitions find acceptance in the courts of heaven."—The
Desire of Ages,
p. 113.
I. THE PREPARATION FOR THE KING (Matt. 3:1-12).
John's work was to prepare the people to receive Jesus and His king-
dom. His message was brief and bold: "Repent ye: for the kingdom of
heaven is at hand."
13
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PM
1.
What does it mean to "repent?" Matt. 3:2.
In the Old Testament, the word for repentance means literally "to turn
away from" something or even "to defect from" an earlier position. The
New Testament word means "to change the mind." For John to tell the
pious, devout Jews of his day to repent was as radical as to tell a patriot
that he was showing disloyalty to his country. His listeners probably
wondered why any religious Jew who refused to do any work whatsoever
on the Sabbath, attended the synagogue regularly, never looked at a
woman in the street (let alone spoke to her), and tithed his mint, dill, and
cumin needed to repent.
Yet, that is what John told them they needed to do. John did not give
this challenge in gentle whispers of peace, either. His words shook the
foundations of Judaism.
2.
How specific did John get in denouncing the attitudes of the
Pharisees and Sadducees? Compare Christ's approach. Matt. 3:7-
10; 23:29-33.
To call people "a brood of vipers" in John's day was a very serious
charge. A snake in ancient times symbolized evil. When John called the
Pharisees and Sadducees "a brood of vipers" he essentially was calling
them "sons of devils."
When you stop to think about it, the people John called "sons of dev-
ils" were the most pious, law-abiding people among God's remnant. They
were doing everything they could in their own power to be good people.
They were recognized as pious religious leaders. What was their problem,
and what is the problem of so many good people today? They were not
good enough, and could not be in their own strength. It is impossible for
the best people to measure up by their own power to the standards set by
the character and law of God.
3.
How did John illustrate the drastic work that needed to be done in
the hearts of his hearers? Matt. 3:10.
Standing determined by character and life.
"Not by its name, but by
its fruit, is the value of a tree determined. If the fruit is worthless, the name
cannot save the tree from destruction. John declared to the Jews that their
standing before God was to be .decided by their character and life. Profes-
sion was worthless. If their life and character were not in harmony with
God's law, they were not His people."—The
Desire of Ages,
p. 107.
John pointed to the nearby trees. When a tree bears bad fruit, we cut it
down and use it for firewood. It is useless to berate the tree for bearing bad
fruit. It bears bad fruit because it is a bad tree. So with all of us—we sin
because we are sinners. Sin is not merely something we do. In order to
14
4laicom 'EP@
I
Comes
bear the good fruits of righteousness we must become righteous.
At the heart of repentance—and the crux of John's message—lies the
truth that repentance and genuine faith alone will produce good fruit.
4.
How did John illustrate that Jesus was "mightier" than he? Matt.
3:11, 12.
5.
In the following references, consider the fulfillment of John's
predictions regarding Jesus' work:
Luke 24:49
Acts 1:8
Acts 2:4, 38
Rev. 14:14-20
The baptism of fire comes in two forms. We may receive the free gift of
the Holy Spirit now, or be relegated to the catergory of "chaff," which
will burn "with unquenchable fire" (Matt. 4:11, 12). Christ does all that a
loving, infinite God can do to deliver us from the dominion of Satan. He
forgives, purifies, infills by His Spirit, and provides the means of spiritual
growth. Only when these means of grace are rejected does He withdraw
from the impenitent heart.
II. THE ANOINTING OF THE KING (Matt. 3:13-17).
As John was preaching and baptizing at the Jordan, Jesus came, re-
questing baptism.
6.
Explain Daniel's prediction regarding the time when the Messiah
would be anointed. Dan. 9:25; compare Luke 3:1, 21, 22; Acts
10:38.
The Hebrew word translated
Messiah
means "the anointed one." The
Greek equivalent, translated "Christ," also means "the anointed one."
When did Jesus become the anointed One?
When He received the
Holy Spirit (Acts 10:38) at His baptism (Matt. 3:13-16).
When was Jesus baptized?
John was preaching and baptizing in the
fifteenth year of Tiberius Caesar (Luke 3:1, 2), and Jesus was baptized in
the same year (verses 21, 22). Following the antedating or non-accession-
year method of numbering regnal years, we would identify Tiberius' first
year as August-October, A.D. 14. Augustus died at Nola, in Campania,
Italy, on August 19, A.D. 14. The next Jewish New Year's Day was
15
October 14. Luke would follow the tishri (Sept.-Oct.) to tishri civil year of
the Jews. Therefore Tiberius' fifteenth year was autumn to autumn, A.D.
27-28. According to Luke's historical evidence, this was the year during
which Jesus was baptized.
Daniel predicted that the Messiah would appear in A.D. 27.
"The
commandment to restore and to build Jerusalem" went forth in the autumn
of 457 B.C. This point was well-established by S. H. Horn and L.
H.
Wood
in their book
The Chronology of Ezra
7 (Washington, D.C.: Review and
Herald, 1953). According to Daniel, at the end of sixty-nine weeks of years
(483 years) following the autumn of 457 B.C. the Messiah would appear.
And 483 years after the autumn of 457 B.C. bring us to the autumn of A.D.
27. Thus Luke's history validated the accuracy of Daniel's prophecy.
7.
Why was Jesus baptized? Matt. 3:15.
8.
Why should we be baptized? Rom. 6:3-5; John 3:5.
Jesus our Example.
"Jesus did not receive baptism as a confession of
guilt on His own account. He identified. Himself with sinners, taking the
steps that we are to take, and doing the work that we must
do."—The
Desire of Ages,
p. 111.
Baptism begins a life of witnessing.
Often when celebrating a baptism
we dwell on its symbolic meaning of confessing faith, burying past sins,
and rising to new life in Christ. But often we neglect another significant
point. Baptism is not merely the beginning of a new life within the for-
given community; it is the beginning of a new life that will witness to the
kind of kingdom Christ came to establish.
Mr. Peng attended evangelistic meetings held by Pastor Milton Lee in
Taiwan in the 1950s. He was convinced that the Seventh-day Adventist
Church was the true church, but did not join it.
"A few months ago Mr. Peng learned he had cancer. It was felt he
would only live about three months. He came to Taiwan Adventist Hospi-
tal for medical care. While there he met Mrs. Syau, a Bible worker. With
tears streaming down his face, Mr. Peng declared his love for the Lord. 'I
should have been baptized years ago. I want God to forgive me. I want to
be baptized now,' he said.
"Remembering that Elder Lee was visiting in Taiwan for a few weeks,
Mrs. Syau invited him to visit Mr. Peng. Struggling for each breath, Mr.
Peng told Elder Lee of his decision to be baptized.
"Elder Lee shared the story of the thief on the cross and how God knew
his heart even if he was not baptized. But in spite of his pain Mr. Peng per-
sisted. 'I want to be baptized.'
"Arrangements were made for the baptism. It was a touching service. A
special peace now encircled Mr. Peng. His breathing became easier and his
pain seemed to subside. His family noticed the difference. He seemed to rest
16
in the assurance of God's love. The next day he closed his eyes in death.
"At the funeral, Mrs. Peng, a devout Buddhist, said, 'I also want to be
baptized before Elder Lee leaves this island.' The son-in-law added, 'Our
whole family wants to be baptized.'
"Mr. Peng's example led his family to accept God's love and forgive-
ness for their sins. Now the entire Peng family is awaiting the return of the
Life Giver."—Carolyn Byers,
"I
Want to Be Baptized," Far Eastern Di-
vision
Outlook,
Oct. 1987, p. 14.
III. THE TESTING OF THE KING'S CHARACTER (Matt. 4:1-11).
9. The chart that follows draws parallels between the first temptation
in the Garden of Eden, Christ's temptation, and our present
temptations. It also demonstrates how temptations fit into three
areas of appeal—physical, mental, and spiritual. The last column
in the chart suggests ways that we can cooperate with the Lord in
overcoming these specific categories of temptation. Study the chart
carefully, consulting all references listed in
The Desire of Ages.
Appeal of
Tempter
ADAM AND EVE
Gen. 3:1-6
CHRIST
Matt. 4
US
1 John 2:1-6
How to
Overcome
Physical
Appetites,
passions
(BODY)
DA 122
Tree was good
for food—
Indulgence
of appetite
DA 117
Appetite—
"Command
that these
stones be
made bread"
DA 116
Lust of
flesh—
Involves
distrust
of God's
provisions
DA 118
Deny
self by
relying
upon
Christ
DA 117
Mental
Will must
consent,
faith must
let go
(MIND)
DA 125
"Pleasant
to
eves"—
distrust,
presumption
DA 126
Love of
display
which
leads to
presumption
DA 116
Lust of
eyes—
visual i-
zation
of sin
DA 125
By sur-
render
to God's
will;
guard
avenues
of soul
DA 125
Spiritual—
Yielding
of soul
for worldly
profit.
(SOUL)
DA 130
"To be desired
to make one
wise''—
betrayal of
sovereignty
DA 129
Love of
the world—
"Worship
me. All
shall be
thine"
DA 129
Pride of
life—
Material
satisfaction
DA 130
Seek first
the
king-
dom of
God
DA 130
17
"When Jesus was led into the wilderness to be tempted, He was led
by the Spirit of God. He did not invite temptation. He went to the
wilderness to be alone, to contemplate His mission and work. By fasting
and prayer He was to brace Himself for the bloodstained path He must
travel. But Satan knew that the Saviour had gone into the wilderness,
and he thought this the best time to approach
Him."—The Desire of
Ages,
p. 114.
Jesus revealed that faith is based upon our confidence in God's Word. It
does not take presumptuous leaps from temple tops. To doubt God's good-
ness and distrust His provisions is the essence of the first temptation. To
presume that God will protect us, no matter how foolish our conduct, is the
essence of the second temptation. To think that what we want for ourselves
is better than what God has in mind for us is the essence of the third temp-
tation. All are equally dangerous.
10. What do the three temptations reveal about the nature of the
great controversy?
_Contemplate these ideas:
Temptation 1
Satan accuses God of being selfish and withholding good things
from His children.
God wins the great controversy by making it obvious that He holds
nothing back from us that is for our good, including the life of His own
Son.
Temptation 2
Satan tries to get us to presume on God's promises.
Satan quoted the promise, "He shall give his angels charge over
thee," but he neglected to add, "to keep thee in all thy ways." The angels
are commissioned to assist us in keeping to the path of obedience.
Satan's counterfeit for faith is presumption. Faith asks, believes, and
claims God's promises. Presumption acknowledges God's promises but
uses them as an excuse for transgression.
Temptation 3
Satan manifested himself to Jesus "in his true character. But he
does not appear as a hideous monster, with cloven feet and bat's wings.
He is a mighty angel, though fallen. He avows himself the leader of re-
bellion and the god of this world. . . . Christ might deliver Himself from
the dreadful future by acknowledging the supremacy of Satan. But to do
this was to yield victory in the great controversy."—The
Desire of Ages,
p. 129.
Satan often tries to get us to take the easy way out—to compromise.
We cannot overcome the tempter in our own strength. We can choose what
is right, but cannot put our choice into action without the power of Christ.
(See Rom.
7:18.)
"Satan trembles and flees before the weakest soul who
finds refuge in that mighty name."—The
Desire of Ages,
p. 131.
18
Messiah
Comes
&mon
IN
79
IV. THE BEGINNING OF THE KING'S WORK (Matt. 4:12-25).
The way prepared and the attention of the people obtained, anointed for
His task, fully tested and victorious, Jesus emerged from the wilderness to
engage in the work He had come to do.
11. Matthew 4:12-25 describes some of the steps that Jesus took in
order to spread the gospel of the kingdom. Study the verses given
below and complete the outline.
Verses 12-14—He protected His work from the attacks of His
enemies by moving the center of His ministry from Judea to
after
was imprisoned.
Verse 17—He began to
Verses 18-22—He called
to assist him.
Verse 23—He
the sick, taught,
and
throughout Galilee.
Verse 24, 25—His reputation spread to
and
Verse 25—The crowds from all over
followed Him.
Jesus' first step in organizing His church was to call and train twelve
men to help Him. The "great light" of the world came in full splendor in
the truths that Jesus taught.
AM I PREPARED FOR CHRIST'S SECOND COMING?
In the same way that there had to be a work of preparation before
Christ's first advent, there must be a work of preparation that will take
place before His return?
What is the best preparation for me to make to be ready for Christ to
come?
When I became a--church member, was it to witness to the truth about
God in every way no matter how small?
When Satan comes, masquerading as Christ, will I know God so
well—as Jesus did—that I will be able to determine on which side the truth
lies?
in
FURTHER STUDY AND MEDITATION:
Read "The Temptation"
and "The Victory" in
The Desire of Ages,
pp. 114-131.
SUMMARY:
Before Christ could begin His mission, God had to arouse
His people's attention through the ministry of John the Baptist. Once this
was accomplished, the Messiah laid aside His carpenter's tools and ap-
peared at the Jordan for His anointing. In His victory over Satan and the
beginning of His work, Jesus demonstrated that the gentle persuasion of
truth is the most powerful weapon in the universe. Even at the beginning of
Christ's ministry we see evidence of the ultimate victory of God's kingdom.
19
Lesson
3
January 14-20
Critizens og the Kingdom
THIS WEEK'S STUDY: Matthew 5.
MEMORY TEXT: "Be ye therefore perfect, even as your Father
which is in heaven is perfect" (Matthew 5:48).
SAI3
PM
HAPPY ARE THOSE WHO TRULY KNOW GOD.
In the Sermon on
the Mount, Jesus gives us a description of the principles of God's king-
dom. These principles not only describe the kind of person the King of the
universe is but also describe the kind of people who will belong to His
kingdom.
OUTLINE
I.
Introduction to the Sermon on the Mount (Matt. 5:1, 2).
II.
Seven Steps to Becoming Children of God (Matt. 5:3-9).
III.
Sharing Christ's Righteousness (Matt. 5:10-16).
IV.
Two Righteousnesses Contrasted (Matt. 5:17-20).
V.
True Righteousness Illustrated (Matt. 5:21-48).
PITY THE POOR PHARISEES.
We can pity the Pharisees for the little-
recognized fact that they were very good people compared with some of
the people who surrounded them; but not good enough.
This fact was brought to their attention one day by a Galilean peasant
garbed in the simplest of robes. His words brought the monumental build-
ing blocks of the pharisaical philosophical castle tumbling about the ears
of those pridefully pious people.
They were such simple words: "I say unto you, That except your right-
eousness shall exceed the righteousness of the scribes and Pharisees, ye
shall in no case enter into the kingdom of heaven" (Matt. 5:20). But from
the time those words were spoken, few have taken the Pharisees as seri-
ously as people once did. There they stood, exposed clearly in their pious
pretensions as not being good enough.
How cruel and unjust the charge must have seemed to the Pharisees.
Had they not added innumerable statutes of their own to the Ten Com-
mandments in order to shore them'up? But now in the court of public opin-
ion, Jesus made it obvious that their attempts to keep the law by their own
efforts were in vain. They must have felt shattered. Their entire compli-
cated framework of life, the learned hagglings of the great rabbis, were ex-
posed forever as
not good enough.
The thrust of Jesus' teaching that day on the Mount of Blessing was
not to reveal the absurdity of the Pharisees' religion, but to show how,
by His grace, all can live according to God's will. Jesus pointed to the
Pharisees only to illustrate that what even the best of human beings can
20
@Magi@ Cg
Kingdom
ciERIETV
do on their own is not good enough. God has something far better for
His children.
El
I. INTRODUCTION TO THE SERMON ON THE MOUNT (Matt.
5:1, 2)
1. What is the background to the Sermon on the Mount? Matt. 5:1, 2.
The multitude was expectant. "Alone upon a mountain near the Sea
of Galilee, Jesus had spent all night in prayer for these chosen ones [His
disciples]. At the dawn He had called them to Him, and, with words of
prayer and instruction, had laid His hands upon their heads in benediction,
setting them apart to the gospel work. Then He repaired with them to the
seaside, where early in the morning a great multitude had already begun to
assemble. . . .
"With a feeling that something more than usual might be expected, the
disciples had pressed about their Master. From the events of the morning
they gathered assurance that some announcement was about to be made in
regard to the kingdom which, as they fondly hoped, He was soon to estab-
lish. A feeling of expectancy pervaded the multitude also, and eager faces
gave evidence of the deep
interest."—Thoughts From the Mount of Bless-
ing,
pp. 4, 5.
2.
What did Isaiah predict regarding the Messiah's attitude to the
law of God? Isa. 42:21.
II. SEVEN STEPS TO BECOMING CHILDREN OF GOD (Matt.
5:3-9).
Na
l
3.
How do the Beatitudes fit into the development of Christ's Sermon
on the Mount?
"Throughout the Beatitudes there is an advancing line of Christian ex-
perience."—Thoughts From the Mount of Blessing,
p. 13. How appro-
priate that Jesus should first present the basic principles of the heavenly
kingdom, before correcting some of the specific distortions of truth that
have been current in every age! The Beatitudes indicate the kind of
character that results when there is total surrender to Christ.
The first several verses of Matthew 5 contain Christ's answer to such
pressing problems of life as pride and insecurity, sin and guilt, despair and
disillusionment. The Beatitudes offer a line of progression that leads us
step by step to the kind of peace and happiness that come only from our re-
alization that we have become sons and daughters of God.
The chart that follows demonstrates the progression in our Chris-
tian experience mentioned above and shows how Christ is the answer
to human needs.
21
CHRIST'S ANSWER TO MAN'S NEED
(Based on the Beatitudes in Matthew 5)
Our Problem
Christ's Answer
Results
(Blessed are . . .)
The Poor in Spirit
Those who recog-
nize their need and
begin to do some
thing about it
They that mourn
Repentance for
and turning from
sin
The meek
Submissiveness
and dedication to
the will of God for
us
They which do
hunger and
thirst after
righteousness
Filled with the
water of life—justi-
fication
The merciful
Forgiving attitude,
willingness to
share, spiritual
growth
The pure in heart
Cleanliness, purity,
integrity in life
The peacemakers
Share peace, happi-
ness, contentment
with others
Acceptance of self
Conquest of false
pride
Meaningful
communion with
God and man
Clear conscience
Evidence of
acceptance by God
and man
Acceptance of
authority
Development of
trust and
confidence in God
and man
Healthy emotions
Wholistic
development
Right with God
and man
Improvement of
relationships
Identification,
sharing
Love to God and
man
Moral freedom
Law of God in
heart
Rightdoing toward
God and man
Peace that passes
understanding
Portrayal of God
to man
1.
Pride, insecurity,
poor self-image
2.
Sin and guilt
3.
Rebelliousness,
anger, lack of
confidence
4.
Unhappiness,
fear, frustration,
worry
5.
Bitterness and
selfishness
6.
Impurity and
immorality
7.
Despair and
apathy
22
4.
After studying Matthew 5:3-9 and the details outlined in the chart
above, define the following. (See also
Thoughts From the Mount of
Blessing,
pp. 6-28.)
"Poor in spirit"
"They that mourn"
"The meek"
"They which do hunger and thirst after righteousness"
"The merciful"
"The pure in heart"
"The peacemakers"
Happiness restored to human hearts. The Greek word translated
"blessed" in the King James Version means "fortunate,"
"happy."
"In the opening words of the Sermon on the Mount, Christ addresses
Himself to the supreme desire of every heart—happiness. This desire was
implanted in man by the Creator Himself."--SDA
Bible Commentary, vol.
5,
p. 324.
III. SHARING CHRIST'S RIGHTEOUSNESS (Matt. 5:10-16).
Although traditionally included in the Beatitudes, verses 10 through 12
do not deal as directly as the preceding counsel with the steps to becoming
children of God. They attest to the results that are bound to follow when
we begin to live Christlike lives.
5.
In what way does the world show its enmity toward those who
choose to become children of God? Matt. 5:10-12.
6.
Read John 15:21 and 16:2 to find the reason Jesus gave as to why
His followers would face enmity and persecution. Summarize that
reason below.
7.
Why does Jesus use the two metaphors—salt and light—in His
teaching to illustrate our witness for His truth? Matt. 5:13, 14.
Salt is useful for a number of things; chiefly, for preserving and flavor-
23
ing foods. To be good salt in the Christian sense means to reveal fully the
love, power, and righteousness of Christ in our lives. When these are not
seen in Christian witness, then the gospel not only loses its savor and ap-
peal but appears to be "good for nothing."
In the Bible, light represents the Divine presence; darkness represents
its absence. Christ is the light of the world, but we are to reflect that light
in our lives in such a way that its reflection will attract those about us.
(Compare John 8:12; Matt. 5:14.)
8. What is the reflected light of Christ in our lives intended to ac-
complish in the way of witness? Matt. 5:16.
IV. TWO RIGHTEOUSNESSES CONTRASTED (Matt. 5:17-20).
9.
What did Jesus mean when He stated in Matthew 5:17 that He
had not come to destroy the law but to fulfill it?
In the context of Matthew
5, fulfill
means to live according to the pre-
cepts of the law and to put them in their proper perspective. The interpreta-
tion that, by fulfilling the law, Jesus abolished it, contradicts the context
(verses 18, 19). Such a view also contradicts the overall teaching of the
New Testament that the law continues to function for the Christian as the
standard of behavior. (See Rom. 3:31; 7:7, 12, 14; 8:3, 4; James 2:10-12;
1
John 2:4; Rev. 12:17; 14:12.)
10.
Why was Jesus so concerned about what might happen to the
jots and tittles in the law? Matt. 5:18.
" 'Till heaven and earth pass,' said Jesus, 'one jot or one tittle shall in
nowise pass from the law, till all be fulfilled.' By His own obedience to the
law, Christ testified to its immutable character and proved that through His
grace it could be perfectly obeyed by every son and daughter of Adam. . . .
He does not teach that the law is ever to be abrogated, but He fixes the eye
upon the utmost verge of man's horizon and assures us that until this point
is reached the law will retain its authority so that none may suppose it was
His mission to abolish the precepts of the
law."—Thoughts From the
Mount of Blessing,
pp. 49, 50.
Great Protestant theologians and creeds have testified that the Ten
Commandments are an unchangeable standard of righteousness.
For
example:
"We must not imagine that the coming of Christ has freed us from the
authority of the law: for it is the eternal rule of a devout and holy life, and
must, therefore, be as unchangeable as the justice of God, which it em-
braced, is constant and uniform."—John Calvin,
Commentary on a Har-
24
Mitimasolait9
Angdom
mony of the Evangelists,
trans. by William Pringle (Grand Rapids, Mich.:
Eerdmans, 1949), vol. 1, p. 277.
"It is most surprising to me that anyone can claim that I reject the law
or the Ten Commandments, since there is available, in more than one edi-
tion, my exposition of the Ten Commandments. . . .
I
know of no manner
in which we do not use them, unless it be that we unfortunately do not
practice and paint them with our deeds and our life as we should. . . . For
who could know what and why Christ suffered for us without knowing
what sin or law is? Therefore the law must be preached wherever Christ is
to be preached."—Martin Luther,
Luther's Works
(Philadelphia: Fortress
Press, 1971), vol. 47, pp. 109, 113.
"No Christian man whatsoever is free from the obedience of the Com-
mandments which are called Moral."—"The Thirty-Nine Articles of the
Church of England" (English Edition, 1571; American Revision, 1801),
Article VII, in Philip Schaff,
Creeds of Christendom
(Grand Rapids,
Mich.: Baker, 1877, 1966), vol. 3, p. 492.
11. How did Jesus put the commandments in their proper perspec-
tive? Matt. 5:19.
In this verse and in verse 20, Jesus contrasts true righteousness with
false righteousness. His great burden is to get His hearers to concentrate on
what is involved in true righteousness.
V. TRUE RIGHTEOUSNESS ILLUSTRATED (Matt. 5:21-48).
Jesus used six selections from the Books of the Law, as the chart which
follows outlines.
Verses
What the Pharisees Taught
What Jesus Taught
21-26
"Thou shalt not kill."
Do not even get angry.
27-30
"Thou shalt not commit
adultery."
Do not even lust in
the heart.
31,
32
Give wife a certificate
of divorce
No divorce, except for
immorality.
33-37
Do not swear falsely.
Do not swear at all.
38-42
"An eye for an eye, and
a tooth for a tooth."
Do not resist evil.
Turn the other cheek.
43-47
Love your neighbor and
hate your enemy.
"Love your enemies."
25
As you study these comparisons, ask yourself, Who was the more strict,
Christ or the Pharisees? Which way is more difficult to follow? What kind
of loyalty and obedience to the law does Christ expect of us?
12. What high ideal does God make possible for us to achieve in our
sphere? Matt. 5:48.
Total dependence upon Christ.
"Perfection of character is based upon
that which Christ is to us. If we have constant dependence on the merits of
our Saviour, and walk in His footsteps, we shall be like Him, pure and un-
defiled.
"Our Saviour does not require impossibilities of any soul. He expects
nothing of His disciples that He is not willing to.give them grace and
strength to perform. He would not call upon them to be perfect if He had
not at His command every perfection of grace to bestow on the ones upon
whom He would confer so high and holy a privilege. . . .
"Our work is to strive to attain in our sphere of action the perfection
that Christ in His life on the earth attained in every phase of character. . . .
In all things we are to strive to honor God in character. . . . We are to be
wholly dependent on the power that He has promised to give us."—Ellen
G. White,
That I May Know Him,
p. 130. (See also
Thoughts From the
Mount of Blessing,
pp. 76-78.)
"The fullness of Christ."
Perfection in the Bible is defined as "the
measure of the stature of the fulness of Christ" (Eph. 4:13). As He over-
came by virtue of His relationship with His Father, so we may overcome
by virtue of our relationship with Him. (See Rev. 3:21.) An imperfect
human being performs only imperfect works, but these imperfect works are
free from sin when Christ dwells within and lives out His life through the
individual. (See Gal. 2:20; Rom. 6:18.)
AM I A TRUE LAW-KEEPER?
Am I merciful and humble in my treatment of others?
Do I want only to look and act correctly, or am I concerned that I
become good through Christ's grace?
Am I a light that reflects the True Light?
How can I show my love for those who mistreat me? Do I pray that
I may love them as God does?
FURTHER STUDY AND MEDITATION:
Read
Thoughts From the
Mount of Blessing,
"The Beatitudes" and "The Spirituality of the Law,"
pp. 16-78.
SUMMARY:
God's laws are not an arbitrary list of legal codes designed
to force our behavior into a narrow mold, but rather statements of the kind
of person He is and the kind of people He gives us power to become.
26
Lesson
4
January 21-27
Our Father in Heaven
THIS WEEK'S STUDY: Matthew 6 and 7.
SAB
PM
MEMORY TEXT: "But seek ye first the kingdom of God, and
his righteousness; and all these things shall be added unto you"
(Matthew 6:33).
KINGDOM OF GOD INTRODUCED.
The Sermon on the Mount was
Christ's formal introduction of the kingdom of God. In chapter 5, we find
the ideals that would characterize the citizens of God's kingdom. In chap-
ters 6 and 7, we see how He applies these ideals in a practical way, inviting
His listeners to build their lives on the principles He has outlined.
OUTLINE
I.
Piety Prompted by Pure Motives (Matt. 6:1-8).
II.
Prayer and Fasting (Matt. 6:9-18).
III.
Practical Concerns (Matt. 6:19-7:12).
IV.
Invitation (Matt. 7:13-27).
V.
Response to Christ's Invitation. (Matt. 7:28, 29).
TRUE WORSHIP CENTERS IN TRUST IN GOD AS FATHER.
What God wants most from His creatures is not outward mechanical com-
pliance to His expressed will, but genuine love and trust that recognizes
our heavenly Father's way for us as the happiest and best.
In calling God "our Father in heaven," Jesus sets the framework for
His later teachings. While this concept of God was not unknown among
the Jewish theologians of His day, the way Jesus talked about "our
Father" was different. It revealed a close personal relationship, as well as
God's intense interest in and concern for His children on earth. The discus-
sion in Matthew 6 and 7 centers in our understanding of what it means to
have this Father in heaven.
I. PIETY PROMPTED BY PURE MOTIVES (Matt. 6:1-8).
In Jesus' time, many of the Pharisees loved to stand where they could
be seen most readily as they prayed. When a wealthy person gave a large
donation to the poor, he might hire a trumpeter to announce his tre-
mendous sacrifice.
"They have their reward" (verse 2).
"The Greek brings out the idea
that they have received payment of their wages in full. . . . They practiced
charity strictly as a business transaction by means of which they hoped to
purchase public admiration; the relief of distress was no concern of theirs.
27
The reward they desired is the one they will receive, but that is
all."—SDA
Bible Commentary,
vol. 5, p. 344.
1.
In Matthew five, Jesus tells us to let our light shine before men.
Why, then, does He tell us (in 6:3, 4) to give good gifts in secret
without being conscious of our actions?
"Jesus did not teach that acts of kindness should always be kept secret.
Paul the apostle, writing by the Holy Spirit, did not conceal the generous
self-sacrifice of the Macedonian Christians, but told of the grace that
Christ had wrought in them, and thus others were imbued with the same
spirit. . . .
"By their good works, Christ's followers are to bring glory, not to
themselves, but to Him through whose grace and power they have
wrought. It is through the Holy Spirit that every good work is accom-
plished, and the Spirit is given to glorify, not the receiver but the
Giver."—Thoughts From the Mount of Blessing,
p. 80.
2.
What other practice did the Pharisees use to show off their sup-
posed piety? Matt. 6:5, 6.
3.
What did Jesus mean by "vain repetitions" in prayer? Why did
He condemn such a practice? Matt. 6:7, 8.
In many ancient and modem religions, prayers consist of repeating
memorized words. But our heavenly Father desires intelligent, meaningful
communication. He loves to hear us pray—as long as we pray from the
heart and are honest with Him and ourselves. God wants us to lay aside our
pretentious piety and come to. Him as we are. Prayers that are designed to
bring glory to oneself are not in harmony with Christ's instruction.
II. PRAYER AND FASTING (Matt. 6:9-18).
The magnificence of the Lord's Prayer can be found in its unaffected-
ness, its simplicity, its genuineness. There are no insignificant phrases.
Yet, when studied more deeply, there is a comprehensiveness and a wealth
of meaning that often is overlooked.
4.
Study carefully the phrases from the Lord's Prayer that follow.
Before you read the comments, write down your thoughts as to
what the phrases mean.
"Hallowed be thy name"
This is not just a simple request to be careful about using God's name
28
carelessly. In the Bible, a person's name represents his character. Thus
when we pray, "Hallowed be thy name," we are praying that God's
character be exalted through us. Another way of saying the same thing
might be, "May Your character be revealed clearly through us."
"Thy kingdom come"
God's kingdom on earth is advanced when His character is seen in us.
But the purpose of it all is the establishment of the kingdom of glory.
"Thy will be done in earth, as it is in heaven"
What is God's will? If we could travel to heaven now, we would find
God's will being carried out in every respect and everything being perfect
as a result. "In heaven, service is not rendered in the spirit of legality.
When Satan rebelled against the law of Jehovah, the thought that there was
a law came to the angels almost as an awakening to something unthought
of. In their ministry the angels are not as servants, but as sons. There is
perfect unity between them and their Creator. Obedience is to them no
drudgery. Love for God makes their service a
joy."—Thoughts From the
Mount of Blessing,
p. 109.
"Give us this day our daily bread"
The first part of the prayer focuses on the Father. Now it shifts to the
needs of the petitioner. It is good to follow this pattern in our prayers.
Later in Matthew 6, Jesus stresses that we do not need to worry about our
physical needs, for our Father knows all about them anyway. Yet He does
suggest that we pray that they be supplied.
"Forgive us our debts, as we forgive our debtors"
"He who is unforgiving, cuts off the very channel through which alone
He can receive mercy from God. . . .
"The one thing essential for us in order that we may receive and im-
part the forgiving love of God is to know and believe the love He has to
us."—Thoughts From the Mount of Blessing,
pp. 113-115.
"Lead us not into temptation, but deliver us from evil"
This is not a request for God to remove all temptation, but asks that God
29
will keep us from falling when tried and tested. When we pray, "Lead us
not into temptation," we are renouncing our tendency to place ourselves in
the way of temptation and we are submitting to God's will for us.
"For thine is the kingdom, and the power, and the glory, for ever"
Our Father exalted.
"The last like the first sentence of the Lord's
Prayer, points to our Father as above all power and authority and every
name that is
named."—Thoughts From the Mount of Blessing,
p. 120.
n
5. What is the thrust of Jesus' concern about fasting in Matthew
6:16-18?
"The object of the fast which God calls upon us to keep is not to afflict
the body for the sin of the soul, but to aid us in perceiving the grievous
character of sin, in humbling the heart before God and receiving His par-
doning grace. . . . Let the burdens be left at the foot of the cross, and go on
your way rejoicing in His love who first loved you. Men may never know
of the work going on secretly between the soul and God, but the result of
the Spirit's work upon the heart will be manifest to
all."—Thoughts From
the Mount of Blessing, pp. 87, 88.
III. PRACTICAL CONCERNS (Matt. 6:19-7:12).
Jesus does not say that material things are of no value. Many of the
temporal blessings the Lord has given us today can be put to good use in
advancing the cause of the kingdom. Food, clothing, and housing are es-
sential. Nevertheless, because they are temporal, they are of secondary im-
portance.
In perspective, materialism is foolish.
Someday the material things
that we have clung to or longed for will disappear. The gold we value so
much today will seem less rare when we walk on golden streets. Perhaps it
is not selfishness so much as foolishness to be so concerned with that
which is of so little value when compared to the riches of eternity before
us.
6. Why did Jesus counsel us in Matthew 6:20 to lay up our treasures
in heaven?
Those who will feel richest in heaven will be those who have gained
souls for the kingdom. (See Dan. 12:3.) The mansions, clothing, silver,
and gold of eternity will be provided us without cost by God. He will
lavish His very best upon His children. All we can take with us from this
world are our characters and the friends we have made for Him.
30
WED
7.
How can we be sure that our treasures are laid up in heaven?
Matt. 6:22-24.
8.
What was Jesus' positive answer to anxiety about the material
things of life? Matt. 6:25-34.
When we make things or human beings first in our lives we become
their slaves. Many of us are addicted to the things we desire most. These
addictions lead to all kinds of needless worries and stresses. If Christ is
first in our lives we will not be fretful and anxious. Christ has no slaves,
only sons and daughters.
9.
Why are Christians commanded not to judge others? Matt. 7:1, 2.
This may seem one of the most difficult biblical commands to obey. To
understand that we have a generous heavenly Father may not be so diffi-
cult. But human beings tend to compare themselves with others in order to
build their sense of self-worth. It is not difficult to see and condemn in
others that which we have grown to hate in ourselves.
10.
As Christians how should we relate to those in our midst who ob-
viously are letting down church standards and setting a wrong
example to others?
While we are to be concerned for our brothers and sisters when they fall
into sin, and we should not close our eyes to their spiritual needs, our con-
cern must ever be motivated by love for them. We must not condemn.
Judging in the forbidden sense, involves our usurping God's exclusive
right to decide issues on which a person's salvation is based. Jesus did not
come into the world to condemn the world, but to save it. (See John 3:17.)
Our mission is to help others as He did.
11.
What can we learn from Matthew 7:7-12 about the gifts God
gives His children? Compare Luke 11:13.
God could package all the good material things we could ever want and
send them to us. But that would not prove His love for us. It might cause
us to wonder whether He is simply trying to buy our favor. Rather, He
gives us His best, Himself. For when we have the Holy Spirit we have
God-with-us as a
Friend.
12.
How does the golden rule of Matthew 7:12
fit
into the context of
what we have just studied?
31
IV. INVITATION (Matt. 7:13-27).
Jesus begins the conclusion of the Sermon on the Mount with an invita-
tion to enter into His kingdom. But He does not promise that it is the easi-
est way to go. We do not get into the kingdom by following the path of
least resistance. "Yet do not therefore conclude that the upward path is the
hard and the downward road the easy way. All along the road that leads to
death there are pains and penalties. . . . The soul who follows that path de-
scends into the shadows of unending night. . . . All the way up the steep
road leading to eternal life are well-springs of joy to refresh the weary.
Those who walk in wisdom's ways are, even in tribulation, exceeding joy-
ful; for He whom their soul loveth, walks, invisible, beside them."—
Thoughts From the Mount of Blessing,
pp. 139, 140.
13.
Who and what will attempt to keep us from taking the narrow
path that leads to life? How will we be able to identify those who
want to distract us? Matt. 7:15-20.
14.
Why will Jesus say to some of those who call Him Lord, "Depart
from me, you evildoers"? Matt. 7:21-27.
Those who have done many works in Christ's name but who do not
know Him as He is cannot enjoy an eternal relationship with Him, regard-
less of their claims. If we build on the shifting sands of claims, appear-
ances, and deceptions we will fall when faced with Satan's manipulative
devices. But if we build on the solid rock of Christ's sayings—the Word of
God—our characters will be founded on the Rock that cannot move.
V. RESPONSE TO CHRIST'S INVITATION (Matt. 7:28, 29).
15. What was it about Jesus' sermon that so astounded His hearers?
Matt. 7:28, 29.
"The Pharisees noted the vast difference between their manner of in-
struction and that of Christ. They saw that the majesty and purity and
beauty of the truth, with its deep and gentle influence, was taking firm hold
upon many minds. The Saviour's divine love and tenderness drew the
hearts of men to Him. The rabbis saw that by His teaching the whole tenor
of the instruction they had given to the people was set at nought."—
Thoughts From the Mount of Blessing,
p. 47.
AM I A FRIEND OF GOD?
o
Do I know Him as He really is?
o
Can I talk to Him easily and be honest with Him because I trust
Him and know He will not condemn, but will help me?
32
Heaven
MOM
Do I enjoy talking about Him to others?
How do I exercise my privilege of defending Him and. His ways
whenever He is being misrepresented?
Do I look forward to spending eternity with Him?
FURTHER STUDY AND MEDITATION:
Read "The Lord's Prayer"
and "Not Judging But Doing" in
Thoughts. From the Mount of Blessing,
pp. 102-152.
SUMMARY:
When Jesus came to earth His favorite way of referring to
God was as "our Father" in heaven. He loved to describe the Father,
whose life He so accurately revealed in His own, as a Father to whom His
followers could speak plainly and simply without fear, a Father who loves
to give more than good things—even Himself in His Spirit—to His
children.
33
Lesson
5
January 28—February 3
The Power
DI
the
K'frtgdorn
THIS WEEK'S LESSON: Matthew 8 to 10.
SWEf
MEMORY TEXT: "But when Jesus heard that, he said unto
PM
them, They that be whole need not a physician, but they that are
sick. But go ye and learn what that meaneth, I will have mercy,
and not sacrifice: for I am not come to call the righteous, but sin-
ners to repentance" ..(Matthew 9:12, 13).
POWER BLENDED WITH MERCY.
The powerful yet compassionate
way in which Jesus ministered to the people brought trust, repentance,
and healing to sinners and led to opposition among those who felt them-
selves whole. His followers were to receive power to continue His min-
istry without fear of failure or opposition.
OUTLINE
I.
Power Over Disease (Matt. 8:1-22).
II.
Power Over Fear (Matt. 8:23-34).
III.
Power Over Sin and Sinners (Matt. 9:1-17).
IV.
Power Over Death and Demons (Matt. 9:18-34).
V.
Power Given to the Disciples (Matt. 9:35-10:42).
JESUS' TEACHING AND HEALING MINISTRY.
Since the time He
created the first beings in the universe, God has been a teacher. Not a lec-
turer merely, but a true teacher. Lecturers instruct their students with mere
words. Good teachers illustrate their words with actions, stories, pictures,
and charts. Effective teachers seek to help their students discover the truth
for themselves.
Many Bible students divorce Jesus' teaching ministry from His healing
ministry as if they had nothing in common. Some suggest that the healings
were merely an attention-getting device to obtain listeners. But this is far
from the truth. When Jesus came to reveal the character and government of
God, He spent more time in healing than in preaching, thus revealing in a
practical way what God is like.
Most of the book of Matthew can be divided into periods of activity
followed by periods of teaching. One way of charting this follows:
34
Activity
Teaching
4:18-25
Calling disciples
5:1-7:29
Sermon on the Mount
8:1-9:34
Power evidenced
9:35—
Power given to
in miracles
10:42
disciples
11:1—
Meeting
13:1-58
Teaching in
12:50
opposition
parables
14:1—
Conflict and
16:13-28
The great confession
16:12
compassion
17:1-27
Transfiguration
and tribute
18:1-35
Who is the
greatest?
19:1-22
On the way to
19:23—
Rewards of
Jerusalem
20:28
the kingdom
20:29—
Triumphal entry;
21:33—
Parables of the
21:32
controversy in
the Temple
22:14
kingdom
22:15-46
Meeting
23:1—
Woes on Pharisees;
opposition
25:46
discourse on Mount
of Olives
26:1—
Passion and
28:18-20
The great
28:17
resurrection
commission
E9
I. POWER OVER DISEASE (Matt. 8:1-22).
1. What does Jesus' treatment of the leper teach us about how God
heals spiritually? Matt. 8:2, 3.
Some have suggested that the term
leprosy
in the Bible covers seven
different diseases recognized today. The Jews considered it a punishment
from God for sin. Like those already dead, lepers were shut out from
places where other people lived. Whatever they touched was considered
unclean. Whenever they saw a nonleprous person they were to cup their
hands over their mouths and chant, "Unclean, unclean."
The horror of the crowd.
"He is a loathsome spectacle. The disease
has made frightful inroads, and his decaying body is horrible to look upon.
At the sight of him the people fall back in terror. They crowd upon one
another in their eagerness to escape from contact with him. Some try to
prevent him from approaching Jesus, but in vain. . . . He sees only the Son
35
MON
of God. He hears only the voice that speaks life to the dying. Pressing to
Jesus, he casts himself at His feet with the cry, 'Lord, if thou wilt, thou
canst make
me clean.' "—The Desire of Ages,
p. 263.
2. What was so marvelous about the centurion's faith that it moved
Jesus to comment on it? Matt. 8:10-12.
At the same time that the centurion recognized Jesus as the Infinite One,
He also recognized Him as an approachable God. "His heart had been
touched by the grace of Christ. He saw his own unworthiness; yet he
feared not to ask help. He trusted not to his own goodness; his argument
was his great need. His faith took hold upon Christ in His true character.
He did not believe in Him merely as a worker of miracles, but
as the friend
and Saviour of mankind."—The Desire of Ages,
p. 317 (italics supplied).
3.
Who was the "certain scribe" mentioned in Matthew 8:19?
"[Judas Iscariot] now came forward, soliciting a place in this inner
circle of disciples. With great earnestness and apparent sincerity he de-
clared, 'Master, I will follow Thee whitliersoever Thou goest.' Jesus
neither repulsed nor welcomed him, but uttered only the mournful
words: 'The foxes have holes, and the birds of the air have nests; but
the Son of man hath not where to lay his head.' Matt. 8:19, 20. Judas
believed Jesus to be the Messiah; and by joining the apostles, he hoped
to secure a high position in the new kingdom. This hope Jesus designed
to cut off by the statement of His poverty."—The
Desire of Ages,
pp.
293, 294.
II. POWER OVER FEAR (Matt. 8:23-34).
Matthew and Luke group the two stories of fear together. In the first
story, the disciples encounter the terrors of the sea; in the second, they
meet the terrifying madmen. But Luke adds a dimension that Matthew
does not. In each situation,
after
the cause of fear has been removed, Luke
speaks of the onlookers' (disciples and Gadarenes) still being afraid (see
Luke 8:25, 35-37).
4.
What type of "fear" was involved in each instance? Compare
Luke 8:25 with Matthew 8:27. Analyze Luke 8:35-37.
We can rest from fear as Jesus did.
"When Jesus was awakened to
meet the storm, He was in perfect peace. There was no trace of fear in
word or look, for no fear was in His heart. . . . It was in faith—faith in
God's love and care—that Jesus rested, and the power of that word which
stilled the storm was the power of God. As Jesus rested by faith in the
Father's care, so we are to rest in the care of our Saviour."—The
Desire of
Ages,
p. 336.
36
5. What kinds of fear did Jesus come to remove? List the answers
found in the texts below.
Matt. 10:28-31
Rom. 8:15-17
Heb. 13:6
1 John 4:18
Rev. 2:10
"He shall fight for you."
When the situation on one heavily popu-
lated island seemed desperate for its defenders during a war, the chief of
the imperial staff of a nation responsible for that island sent the governor a
telegram that contained a Bible reference, "Deuteronomy, chapter 3, verse
22." When the defenders consulted their Bibles, they read the encourag-
ing words, "Ye shall not fear them; for the Lord your God he shall fight
for you." God sends that same message to each beleaguered person being
attacked by the forces of evil today.
III. POWER OVER SIN AND SINNERS (Matt. 9:1-17).
The Great Physician not only prescribes remedies but also is caring,
concerned, and full of compassion. Through His love and interest while He
was here on earth He enabled many to trust Him enough that they could be
made whole. His love brings physical, emotional, and spiritual healing.
6. What led Jesus to indicate in Matthew 9:5, 6 (NKJV) that it was
as easy for Him to say, "Your sins are forgiven," as to command,
"Arise and walk"?
It would seem easy to say, "Your sins are forgiven," for there was no
means by which the listeners could validate the statement. But to say,
"Arise and walk," was capable of being demonstrated. Jesus said both,
and the miracle of the paralytic being able to walk immediately proved
beyond doubt that his sins were forgiven. Moreover, the miracle proved
that Jesus was God, who had a perfect right to forgive sins.
Sin often the basis of illness.
"The paralytic found in Christ healing
for both the soul and the' body. The spiritual healing was followed by
physical restoration. This lesson should not be overlooked. There are today
thousands suffering from physical disease, who, like the paralytic, are
longing for the message, 'Thy sins are forgiven.' The burden of sin, with
its unrest and unsatisfied desires, is the foundation of their maladies. They
can find no relief until they come to the Healer of the soul. The peace
which He alone can give would impart vigor to the mind, and health to the
body."—The
Desire of Ages,
p. 270.
37
7.
What is the deep significance of Christ's kind of forgiveness?
Jesus showed that forgiveness is far from being merely a legal term.
The Pharisees and rabbis had condemned this man to God's wrath and had
informed him that he was suffering the curse of God for his sins. Jesus pro-
vided healing for both body and spirit.
The outflow of redeeming love.
"Forgiveness has a broader meaning
than many suppose. When God gives the promise that He 'will abundantly
pardon,' He adds, as if the meaning of that promise exceeded all that we
could comprehend: 'My thoughts are not your thoughts, neither are your
ways my ways, saith the Lord. For as the heavens are higher than the earth,
so are my ways higher than your ways, and my thoughts than your
thoughts.' Isaiah 55:7-9. God's forgiveness is not merely a judicial act by
which He sets us free from condemnation. It is not only forgiveness
for
sin,
but reclaiming
from
sin. It is the outflow of redeeming love that transforms
the
heart."—Thoughts From the Mount of Blessing,
p. 114.
8.
Which was more difficult for Jesus to heal, physical or spiritual
disease? Why?
IV. POWER OVER DEATH AND DEMONS (Matt. 9:18-34).
In spite of the tremendous progress of modern medicine, doctors have
to admit that there is much about illness and disease that remains unknown.
When Jesus was on earth no diseased person who came to Him for healing
went away ill.
9.
What do the stories of the healing of the woman suffering from a
hemorrhage and the raising of Jairus' daughter recorded in Mat-
thew 9 teach us about Christ's healing power?
10.
What factor was essential in both the healing and the resurrec-
tion? Matt. 9:22; Mark 5:36.
Faith is essential for receiving the gifts of God's love—health, happi-
ness, and heaven. A loss of faith leads to a loss of relationship and an un-
willingness to receive all that God has made available. How thankful we
can be that we
can
trust God. Such a bond of trust in Someone who has
proven to be trustworthy at all times and in all matters is one of the greatest
healing agencies for both body and soul.
Think it through: Is there anyone God cannot heal?
38
11.
What miracle particularly impressed the multitudes? To what
depth did the Pharisees resort in trying to explain it? Matt. 9:32-
34.
When Jesus cast out demons, the Pharisees maintained that His power
to do so came from the prince of demons. With this blasphemous contra-
diction of the truth, they deprived themselves of the Spirit of truth.
God will save everyone He possibly can—everyone who is willing. The
choice to be lost is made by those who reject Him. The Pharisees could not
be healed spiritually as long as they refused to come to the Great Physi-
cian, admitting that they were sick and desiring to be made whole.
V. POWER GIVEN TO THE DISCIPLES (Matt. 9:35-10:42).
In spite of all that Jesus did to heal people spiritually and physically, it
seemed there was not enough physical energy and time to help all who
needed to know God better. In His compassion and pity for the crowds in
their helplessness, Jesus informed His disciples that "the harvest is plenti-
ful, but the laborers are few; pray therefore the Lord of the harvest to send
out laborers into his harvest" (Matt. 9:37, 38, RSV).
12.
What did Jesus do to provide laborers for the harvest? Matt.
10:1-5.
The twelve apostles were, literally, "the ones sent" in response to the
need He had pointed out to them. Later He sent out 70 additional workers
to prepare the way for His ministry (see Luke 10).
13.
Among the specific orders in Matthew 10 that Jesus gave the dis-
ciples for carrying on their ministry, list some that you consider
to be applicable in a special way to your work.
14.
Why did Jesus instruct the disciples (Matthew 10:14) to shake
the dust off their feet if a house or village rejected them? Does
this misrepresent God's character?
Note how the disciples were to deal with persecution:
Be wisely cautious but harmless in spreading the truth.
Do not trust those who have shown they cannot be trusted.
39
Rely on the Holy Spirit for the content of your message.
When they persecute you in one place, flee to another.
Do not be afraid of your persecutors.
Do not be a coward or compromise.
Take up Christ's cross and follow Him.
Stand for principle, but do not invite persecution.
Jesus taught and
modeled Christian love for our enemies. He wept over those who rejected
Him; called His betrayer, "Friend;" and prayed for forgiveness for His
murderers. Yet at the same time, He avoided persecution whenever
possible until His hour had come when He was to die.
AM I BEING HEALED BY THE GREAT PHYSICIAN?
Have I found Him to be One whom I can absolutely trust to heal me
completely from sin? If not, how can I find Him?
Do I trust Him because I know Him through His Word?
Have my hidden fears of God been relieved and replaced with full
confidence by learning to know Him as He is?
Do I admire His compassionate ways with the sin-sick and seek to
emulate Him as I minister to others?
FURTHER STUDY AND MEDITATION:
Read as much as you can in
the Ministry of Healing
from the chapters entitled "Our Example,"
'Days of Ministry," "The Touch of Faith," "Healing of the Soul," and
"Saved to Serve," pp. 17-50; 59-107.
SUMMARY:
God seeks to heal us from sin as a compassionate physician
works to help a seriously ill patient recover fully. His greatest joy is to
make us whole again. His services are free; His only request is that we
reach out in faith to allow Him to restore us to His image. We are to be as-
sistants of the Great Physician in a ministry designed to make sinners
whole.
40
Lesson
6
February 4-10
Opposition to the
Kingdom
THIS WEEK'S LESSON: Matthew 11 to 13.
'SKB
F
l
MEMORY TEXT: "He that committeth sin is of the devil; for
the devil sinneth from the beginning. For this purpose the Son of
God was manifested, that he might destroy the works of the
devil" (1 John 3:8).
JESUS FACED SATAN'S OPPOSITION.
Jesus often found Himself
engaged in intense struggles with those who claimed to be guardians of the
truth but actually had joined Satan in misrepresenting God. In word and
deed He did His best to set the record straight. His patience and love
toward His opponents provide a model for those who must deal with
bigotry today.
OUTLINE
I.
Meeting Misunderstanding (Matt. 11:1-30).
II.
Meeting Legalism (Matt. 12:1-21).
III.
A House Divided (Matt. 12:22-50).
IV.
Parables of the Kingdom (Matt. 13:1-58).
REJECTED BY THE MAJORITY.
When Jesus came, most of His
people rejected Him, not because He was strong and overpowering, but be-
cause He was gentle and peaceful. Instead of using force and violence, He
spoke truth, exercised reason, and sought their trust. He did not shout or
raise His voice (Matt. 12:19, RSV).
When He dined with prostitutes and tax collectors, the Pharisees com-
plained that He was soft on sin. When He celebrated the Sabbath as God
intended it to be celebrated, they condemned Him as a lawbreaker. When
He set people free from demons, they claimed that His power came from
Satan.
Because of the depth of the opposition by His enemies, Jesus avoided
Jerusalem most of the time after His first year of ministry, working in other
areas. Because the leaders in Jerusalem sent spies to follow Him, the Lord
warned many of those He healed not to reveal to others what He had done,
and He often taught in parables.
Jesus revealed God's way of working.
Jesus' actions, as well as His
parables, tell us much about our God. In His Word He provides the
treasure hidden in a field. He allows sinners to stay in the same church as
the saints. Our God is unobtrusive and unassuming.
What a way to conquer opposition! It bewildered all who watched,
temporarily confusing even John the Baptist. It sometimes discouraged the
41
twelve disciples. It infuriated the religious leaders. Even now, God's way
of working is often misunderstood or escapes our notice.
I. MEETING MISUNDERSTANDING (Matt. 11:1-30).
As John the Baptist sat in prison, he received reports from his disciples
about the One whom he understood to be the Messiah. Jesus was healing
everyone who came to Him for help. He was casting out demons. He even
was raising the dead. Yet His forerunner, who prepared the way for Him to
do all this, languished in prison, apparently ignored.
John expected more decisive action by Christ.
"Like the Saviour's
disciples, John the Baptist did not understand the nature of Christ's
kingdom. He expected Jesus to take the throne of David; and as time passed,
and the Saviour made no claim to kingly authority, John became perplexed
and troubled. He had declared to the people that in order for the way to be
prepared before the Lord, . . . the mountains and hills must be brought low,
the crooked made straight, and the rough places plain. He had looked for the
high places of human pride and power to be cast down. He had pointed to the
Messiah as the One whose fan was in His hand, and who would thoroughly
purge His floor, who would gather the wheat into His gamer, and burn up the
chaff with unquenchable fire. Like the prophet Elijah, in whose spirit and
power he had come to Israel, he looked for the Lord to reveal Himself as a
God that answereth by
fire."—The Desire of Ages,
p. 215.
1.
Complete the chart that follows as a means of showing why prison
was so difficult for John and why he misunderstood Christ's ap-
proach to His ministry.
Comparisons
John's Ministry
Jesus' Ministry
Lifestyle
Relative isolation
Approach
to people
Associated with
sinners, socialized
Understanding
of nature of
kingdom
Earthly kingdom,
expected Christ
to take throne
Message
Jesus, content to
train disciples,
avoided conflict
2.
How did Jesus respond to John's inquiry? What did He do to in-
crease John's faith? Matt. 11:4-6; Luke 7:20-23.
42
MON
When John's disciples came asking, "Are You the Messiah?" Jesus did
not give them a direct reply. Instead, He seemed to ignore their question
while He healed and comforted the sick, cast out demons, and taught the
outcasts. Finally, toward the end of the day, He turned toward the disciples
and said, "Go and tell John what you have heard and seen."
When the disciples delivered their witness to John, it satisfied him.
Weighing what was reported to him against the messages of the Old Testa-
ment, John recognized that the works of Christ "declared Him to be the
Messiah" and "showed in what manner His kingdom was to be estab-
lished"—The
Desire of Ages,
p. 217.
3.
What did Jesus mean when He said that he who "is least in the
kingdom of heaven is greater than" John the Baptist (Matt.
11:11)?
John did not witness Christ's ministry.
"It was not for him to see the
blind restored to sight, the sick healed, and the dead raised to life. He did
not behold the light that shone through every word of Christ, shedding
glory upon the promises of prophecy. The least disciple who saw Christ's
mighty works and heard His words was in this sense more highly privi-
leged than John the Baptist, and therefore is said to have been greater than
he."—The Desire of Ages,
p. 220.
As was true of many of the prophets before him, John had spoken
strongly about the kingdom. Forceful words and actions characterized both
John and Elijah. Both had become the subjects of persecution. The king-
dom of heaven had sometimes seemed to come forcibly and often had
suffered from force. But now the true Ruler of the kingdom had come. He
did not come to set up His kingdom with force and violence. Even then, He
suffered worse violence than the prophets before Him. He did not come to
be served but to serve. He did not come to "lord it over" others (see Mark
10:42, NIV) and to rule over them. He who was the greatest in the king-
dom referred to Himself as a "servant."
Father and Son in complete agreement.
"Had God the Father come
to our world and dwelt among us, humbling Himself, veiling His glory,
that humanity might look upon Him, the history that we have of the life of
Christ would not have been changed. . . . In every act of Jesus, in every
lesson of His instruction, we are to see and hear and recognize God. In
sight, in hearing, in effect, it is the voice and movements of the Father."—
That I May Know Him,
p. 338.
This led Jesus to say, "No one knows the Son except the Father" (Matt.
11:27, NIV). That is, no one understands My mission except the One who is
like Me. "No one knows the Father except the Son and those to whom the
Son chooses to reveal Him."
4.
How do Jesus' words in Matthew 11:28-30 fit into the context of
this chapter?
43
Jesus did not want anyone to feel shut out from His love and care.
All who are burdened with the load of sin and feel the need of spiritual
rest may come to Jesus and exchange their heavy load for His happy
yoke.
II. MEETING LEGALISM (Matt. 12:1-21).
The Jews added multitudinous restrictions in an attempt to safeguard
the fourth commandment, as well as the other precepts of the law. With
meticulous exactness, they endeavored to accomplish the impossible by
covering every circumstance from eating, to walking, to illness on the Sab-
bath. For example, a devout Jew could not walk more than 2,000 cubits
(approximately 3,000 feet) on the Sabbath day unless on Friday he pre-
pared some food and placed it at that limit. He could then go an additional
2,000 cubits on the Sabbath because the place he left food could be termed
his residence.
5.
What two events illustrate Jesus' way of turning people's attention
to true Sabbath keeping? What do they teach us about Sabbath
observance?
Matt. 12:1-8
Matt. 12:9-14
We do not gain the blessing God puts into the Sabbath if our Sabbath
keeping does not lead to full enjoyment of mental, spiritual, and physical
wholeness.
6.
What does Mark 2:27 add to Matthew's account?
What is the significance of the fact that Jesus is Lord of the Sab-
bath?
"The Saviour Himself has the right to determine what is appro-
priate to that day; consequently, the Pharisees were exceeding their pre-
rogatives. . . . The church has no right to load the Sabbath with oppressive
restrictions—as did the Jews—or to attempt the transfer of its sacredness
from one day to another. Both are devices of the evil one designed to lure
men away from the true spirit of Sabbath observance."—SDA
Bible Com-
mentary, vol.
5, p. 589.
7.
In what masterful way did Jesus turn the questions raised by His
hypocritical accusers in the synagogue back on them? Matt. 12:10-
12.
44
WED
8.
Read Matthew 12:18-21 carefully. What do we learn about
Christ's ministry and about God from these verses?
III. A HOUSE DIVIDED (Matt. 12:22-50).
As opposition increased, everything Jesus did was criticized and con-
demned by those seeking to countermand His influence.
9.
What contrasting reactions followed Jesus' spectacular miracle of
healing a man who was blind, dumb, and devil-possessed? Matt.
12:22-24.
The reaction of the crowd
The reaction of the Pharisees
In response to the Pharisees, Jesus reduced their argument to an absurd-
ity, pointing out that the devil could not be expected to be so foolish as to
work at cross purposes with himself. If it were true, He said, that Satan
could cast out Satan, then his kingdom is divided against itself. If Jesus
were of Satan's kingdom, then He was not a real threat. But if Jesus were
from God, then by their very opposition to Him, they were placing them-
selves on Satan's side of the great controversy.
10.
What is the blasphemy against the Holy Spirit, which cannot "be
forgiven" (Matt. 12:31, 32)? How did God's chosen people com-
mit this sin as a nation?
There are at least two elements involved in the unpardonable sin (the
blasphemy against the Holy Spirit): 1. Progressive rejection of the convic-
tion that service is owed to Christ and that His teaching is the truth. "If we
deliberately keep on sinning after we have received the knowledge of the
truth, no sacrifice for sins is left" (Heb. 10:26, NIV). 2. The blasphemy of
crediting to Satan the work of the Holy Spirit, and vice versa. (See Num.
16:28-35, 41-49.)
A gradual increase in darkness.
"It is not God that blinds the eyes of
men or hardens their hearts. He sends them light to correct their errors, and
to lead them in safe paths; it is by the rejection of this light that the eyes
are blinded and the heart hardened. Often the process is gradual, and al-
most imperceptible. Light comes to the soul through God's word, through
45
His servants, or by the direct agency of His Spirit; but when one ray of
light is disregarded, there is a partial benumbing of the spiritual percep-
tions, and the second revealing of light is less clearly discerned. So the
darkness increases, until it is night in the soul. Thus it had been with these
Jewish leaders. They were convinced that a divine power attended Christ,
but in order to resist the truth, they attributed the work of the Holy Spirit
to Satan. In doing this they deliberately chose deception; they yielded
themselves to Satan, and henceforth they were controlled by his
power."—The
Desire of Ages,
pp. 322, 323.
11.
How does God decide who will be saved and who will be lost?
Matt. 12:33-37.
Why are the words we speak so vital a part of our Christian ex-
perience?
Words are an indication of character. They reveal the state of a
person's mind. Words also influence the character of the speaker. In-
dividuals can be deceived by their own evil words. Their characters are
molded by their own verbal expressions. (See Ps. 36:1-3; Rom. 3:13-15;
James 3:6;
The Desire of Ages,
p. 323.)
12.
What warning did Jesus give to those who received His words
gladly but who did not surrender themselves to the indwelling of
the Holy Spirit? Matt. 12:43-45.
TAU
IV. PARABLES OF THE KINGDOM (Matt. 13:1-58).
Christ sought to clarify what His kingdom of grace was like by teaching
in parables that impress us to this very day. His kingdom of love and grace
seems, at times, vulnerable and weak when it is faced by conflict with
powers using force, manipulation, and deception. Like the parable of the
grain of mustard seed, the truth about God seems to take such gentle, im-
perceptible root in the minds of people who hear it, that some may doubt
its strength.
13. List at least three reasons why Jesus used parables. Matt. 13:10-
17, 34, 35.
a.
b.
c.
If you have access to it, you will find that the
SDA Bible Commentary,
vol. 5, p. 204, lists five reasons why Christ taught in parables.
14. In your own words summarize the main lesson of Christ's para-
46
ble of the sower recorded in Matthew 13:3-9; 18-23.
15. What do the treasure hidden in the field and the fine pearl of
Matthew 13:44-46 represent?
Note the double application
that can be given to the figure of the mer-
chantman seeking the pearl of great price. It may refer to humanity seek-
ing the King of heaven. It also may refer to Christ seeking the salvation of
the lost. (See
Christ's Object Lessons,
p. 118.)
When we see God as Jesus revealed Him, we desire Him in the same
way that the man who found the buried treasure desired to have that
treasure—no matter what the cost—or the merchant, who sold all he had to
purchase the pearl of great price, valued that pearl. Our interest in reveal-
ing our gracious Saviour and sharing our treasure with those about us will
swallow up every other interest.
WHICH SIDE OF THE GREAT CONTROVERSY HAVE I
CHOSEN?
Do I prefer strong words or gentle ones when disciplining my
children?
Do I long to control others, or do I wish for them to be free?
Does the way I keep the Sabbath reveal that I enjoy spending time
with my heavenly Father, or does it reveal that
I
am afraid of what He
will do to me if I fail to keep it holy?
Does my life attract others to the Pearl of great price?
FURTHER STUDY AND MEDITATION:
This lessdh did not touch on
the following parables in Matthew 13: the wheat and the tares, the mustard
seed, the leaven, the net, and truths new and old. Select one of these to
study in detail. If you have Ellen White's
Christ's Object Lessons,
use the
appropriate sections to supplement your study.
SUMMARY:
A true knowledge of God that leads us to trust Him will, in
turn, lead to loving service, joyous Sabbath keeping, an eagerness to be
with God, and an active desire to make Him known to others. When we
yield all to God, we are bound to meet opposition. But we should keep in
mind that Satan is a defeated foe. The great controversy is fought daily
over truth and error in people's minds; the side chosen and the direction of
the focus will determine the outcome of each battle.
47
Lesson
7
February 11-17
A King arm Provkies,
Prrotects, and Saves
THIS WEEK'S LESSON: Matthew 14:1 to 16:12
SWB
.
MEMORY TEXT: "Labour not for the meat which perisheth,
FU
N
S
but for that meat which endureth unto everlasting life, which the
Son of man shall give unto you: for him hath God the Father
sealed" (John 6:27).
A SPIRITUAL KINGDOM.
As Jesus moved toward the climax of His
ministry, the difference between His concept of kingship and the people's
became increasingly clear. His ministry and teaching revealed the spiritual
nature of His kingdom. As divine Provider, Protector, and Saviour, He
sought to introduce people to the kingdom of grace, as the prelude to their
entry into the kingdom of glory.
OUTLINE
I.
A King Who Destroys (Matt. 14:1-13).
II.
The King Who Serves His People (Matt. 14:14-36).
III.
The King Who Rejects Human Tradition (Matt. 15:1-28).
IV.
The King Who Saves by Love (Matt. 15:29-16:12).
A NEW CONCEPT OF KINGSHIP.
In ancient times, God's character
was often misrepresented by the kings who ruled the chosen nation. People
came to view Him,as they did their earthly kings who killed prophets and
innocent people and made their sons and daughters slaves. By the time
Jesus came, God was viewed by many as a tyrannical ruler whose every
whim must be obeyed or punishment would follow.
Jesus did not fit the mold. His methods of running the world were alien
to the concepts prevalent at the time. His kingship and laws were of a
totally different quality.
A King who provides, protects, and
saves. Rather than forcing out
the Romans, marching into Jerusalem as crown prince, and feeding the
people in the event of a siege, Jesus withdrew from opposition whenever
possible. He did not intervene to prevent His cousin from dying a lonely
martyr's death. As the divine Provider, He fed the five thousand and the
four thousand and healed the sick. As the divine Protector, He sheltered
His followers in time of storm. As the Saviour, He rejected traditional
human methods of salvation, emphasizing the need of a relationship
with the heavenly Father. Only thus could the impure become pure and
hypocrites become sincere. Only thus could He be recognized as "the
Christ, the Son of the living God" (Matt. 16:16).
48
TUE
Rev. 3:19.) Since John's rebukes were accepted by so many, why did
Herodias respond negatively?
4.
What led Herod to give in to Herodias? What does this tell us
about some earthly rulers? Matt. 14:5-11.
5.
Why is it a privilege to suffer for Christ, as John the Baptist did?
Why do Bible writers extol suffering as a special honor? Rom.
8:17; 1 Peter 5:10; Phil. 1:29.
"And of all the gifts that Heaven can bestow upon men, fellowship with
Christ in His sufferings is the most weighty trust and the highest
honor."—The
Desire of Ages,
p. 225.
Why is this? Have your trials brought you nearer to Christ? Why, or
why not?
What became of Herod Antipas? "In
A.D. 37 Agrippa, Herodias'
brother, was made king over,the northeastern territories of Palestine that
Philip . . . had held. Herodias, dissatisfied that her husband had the title
only of tetrarch, induced him to go with her to Rome and to seek a royal
crown from Caligula. Agrippa, however, sent letters to Rome accusing his
uncle Antipas of treasonable activities. As a result, instead of being made
a king, Herod was banished in A.D. 39, to either Gaul or Spain, where
Herodias followed him into exile. His territory was added to that of his ac-
cuser, Agrippa."—SDA
Bible Dictionary,
p. 481.
II. THE KING WHO SERVES HIS PEOPLE (Matt. 14:14-36).
When Jesus heard of John's death, in sorrow He withdrew to a quiet
place. Jesus wished to minimize publicity and thus protect His mission
from Herod and His enemies. When the people saw where He was going,
they went on foot to the spot where He was. Jesus healed their sick and
taught them the principles of His kingdom.
6.
What principles of the kingdom did Jesus demonstrate by the fol-
lowing actions?
O
His healing (Matt. 14:14)
O
His refusal to send the people away hungry (Matt. 14:16)
O
The miracle of the loaves and fish (Matt. 14:17-19)
50
As long as he looked to Jesus, Peter was able to walk on the water. Be-
coming self-confident, he looked away from Christ and began to fall. The
lesson applies with equal force to us. Relying upon Christ's grace, we are
able to serve Him. Depending on our own resources, we are sure to fail.
(See John 15:5-7.)
III. THE KING WHO REJECTS HUMAN TRADITION (Matt.
15:1-28).
10.
Why did Jesus reject "the tradition of the elders"? Matt. 15:1-9;
compare Col. 2:8.
Jesus cited the common example that, in order to have a pious reason to
neglect his parents, a man could simply pronounce the word
corban
over
his property and means, thus proclaiming it to be a gift to God and the
temple. (See Mark 7:11.) Thus, under hypocritical pretense of devotion to
God, a person could avoid the responsibility of financially supporting his
parents.
11.
What kind of tradition does Christ accept? 2 Thess. 2:15; 3:6.
12.
According to Jesus' parable, what is the cause of spiritual defile-
ment? Matt. 15:10-20.
The issue here is not diet or exercise, but the ceremonial washing of
hands before a meal. Very careful observers of man-made laws believed
that it was necessary to wash the hands clear to the elbows. This was not a
matter of hygiene, but rather of so-called ceremonial defilement. To them
it was a religious matter, as important as loving one's neighbor—if not, in
actual practice, more important.
By refusing to wash His hands in the manner required, Jesus en-
deavored to demonstrate that true obedience is a matter of the thoughts and
attitudes of the heart, rather than of ritualistic outward conformity. Evil
thoughts are defiling because they lead to evil deeds. (See
The Desire of
Ages,
pp. 396, 397.)
13.
How did Jesus demonstrate to His disciples that one of their na-
tional traditions was contrary to God's will? Matt. 15:21-28.
"With deliberate design it seems that Jesus chose this area in which He
might teach in a real life situation that which He had set forth in words. So
He moved from the classroom into life itself. He is still answering the
question as to tradition. And in this particular instance He shows how the
52
WED
Lesson
8
February 18-24
A Kingdom of Glory
and Grace
THIS WEEK'S STUDY: Matt. 16:13 to 18:35.
SAB
MEMORY TEXT: "Then said Jesus unto his disciples, If any
PM
man will come after me, let him deny himself, and take up his
cross, and follow me. For whosoever will save his life shall lose it:
and whosoever will lose his life for my sake shall find it" (Mat-
thew 16:24, 25).
A KINGDOM NOW AND LATER.
The kingdom of Christ is character-
ized by a series of paradoxes: humility and exaltation, meekness and ma-
jesty, freedom from sin and slavery to righteousness, forgiveness for the
worst of sinners and purity for delivered saints. The kingdom of grace is
now; the kingdom of glory later. The qualifications for the one are the
qualifications for the other. The kingdom of glory is pervaded by the prin-
ciples that govern the kingdom of grace.
OUTLINE
I.
The Church a Kingdom of Grace (Matt. 16:13-28).
II.
Majesty and Meekness (Matt. 17:1-13).
III.
Sons of God Are Free (Matt. 17:14-27).
IV.
Humble Service for Sinners (Matt. 18:1-20).
V.
What Is Forgiveness? (Matt. 18:21-35).
THE ISSUE DISCUSSED IN THIS LESSON.
The natural tendency of
the human heart is toward personal gratification and aggrandizement. The
kingdoms and nations of the world are maintained by human pride and
power. In politics, business, education, and sports, individual success is
supposed to result from reaching down into the recesses of the mind and
calling up one's natural powers and abilities. The concept of dependence is
alien to much of human endeavor. The idea that greatness is a matter of
humble service, willing forgiveness, and constant reliance upon God for
strength and wisdom is foreign to the success philosophy that pervades
world societies.
Jesus taught that the cross precedes the crown.
In fact, He empha-
sized that anyone who refuses the cross is unworthy of the crown. The
kingdom of grace is designed to prepare the citizens of the kingdom of
glory. Conquest against impurity, selfishness, pride, and an unforgiving
spirit prepares the soul to "see the Son of man coming in his kingdom"
(Matt. 16:28).
Jesus' teaching on this issue has great relevance for us today. Salvation
is by grace alone (Eph. 2:8-10), yet Christ judges the recipient of grace on
55
the basis of the resulting attitudes and works (Matt. 16:27). The message of
this lesson is that surrender to Christ and dependence upon Him will ren-
der the believer a gentle, unobtrusive, forgiving servant of God and
humanity.
I. THE CHURCH A KINGDOM OF GRACE (Matt. 16:13-28).
Jesus thought the time had come for His disciples to make a statement
of their faith in Him. First, He asked for the popular opinion as to His iden-
tity. Most people did not regard Him as the Messiah. The popular view was
that He was one of the prophets raised from the dead. Then came the cru-
cial question for the disciples and for us: "But whom say ye that
I
am?"
(Matt. 16:15).
1.
What blessing comes upon those who confess Christ
as
Peter did?
Matt. 16:16, 17; compare Rom. 10:9, 10.
Many of Jesus' followers had left Him when He did not fulfill their ex-
pectations. He had allowed John the Baptist to die a martyr's death, and He
had refused to take His place on David's throne.
Only the Holy Spirit can reveal the deep things of God.
"The truth
which Peter had confessed is the foundation of the believer's faith. It is
that which Christ Himself has declared to be eternal life. But the posses-
sion of this knowledge was no ground for self-glorification. Through no
wisdom or goodness of his own had it been revealed to Peter. Never can
humanity, of itself, attain to a knowledge of the divine. 'It is as high as
heaven; what canst thou do? deeper than hell; what canst thou know?' Job
11:8. Only the spirit of adoption can reveal to us the deep things of
God."—The
Desire of Ages,
p. 412.
2.
What did Jesus mean when He said, "Upon this rock I will build
my church"? Matt. 16:18. Compare 1 Cor. 3:11; 1 Peter 2:7, 8.
The name
Peter
is a translation of the masculine Greek word that means
"stone," a movable stone. It refers to a stone used by warriors, or a
boulder that forms a landmark. By contrast the "rock" upon which Christ
built His church translates the feminine Greek word
petra,
which often re-
fers to cliffs, ledges, or ridges. The two Greek words effectively illustrate
the characters of Peter and Christ.
The gates of hell temporarily prevailed against Peter.
"Peter was not
the rock upon which the church was founded. The gates of hell did prevail
against him when he denied his Lord with cursing and swearing. The
church was built upon One against whom the gates of hell could not pm-
vail."—The
Desire of Ages,
p. 413.
56
The church is maintained by Christ. He
constantly imparts His Holy
Spirit to His believing people, fosters their spiritual life, and holds the min-
istry in the hollow of His hand. (See Rev. 1:16-20.) The church is built
upon the teachings of Jesus Christ. Only in a secondary sense is it true that
the teachings of the apostles and prophets form the foundation of the
church (Eph. 2:20). Their teachings are foundational only because they
come from Jesus Christ.
The church is a kingdom of grace.
Although in Scripture the church is
also a visible organization, the true church founded by Jesus consists of the
spiritual communion of those who, by faith, can affirm Peter's confession.
Jesus taught that "the kingdom of God is within you" (Luke 17:21). The
church is a kingdom of grace. Immediately following that pronouncement,
Jesus predicted the manner in which the kingdom of glory would be estab-
lished (Luke 17:24).
3.
What power and authority does Jesus give to the church when He
imparts the "keys of the kingdom of heaven"? Matt. 16:19. What
is involved in the church's binding and loosing? Compare Luke
11:52; Rev. 1:18;
3:7;
Matt. 18:18.
Jesus tells
all
the disciples [the pronoun is plural in the Greek], "I will
give you the keys of the kingdom of heaven" (Matt. 16:19).
Words of Christ. "
'The keys of the kingdom of heaven' are the words
of Christ. All the words of Holy Scripture are His, and are here included.
These words have power to open and to shut heaven. They declare the con-
ditions upon which men are received or rejected. Thus the work of those
who preach God's word is a savor of life unto life or of death unto death.
Theirs is a mission weighted with eternal results."—The
Desire of Ages,
pp. 413, 414.
Christ binds and looses.
Matthew 16:19 translates literally from the
Greek text: "Whatever you bind upon earth shall have been bound in
heaven, and whatever you loose upon earth shall have been loosed in
heaven." Guided by the Holy Spirit, the church binds and looses only that
which has already been bound and loosed by God. Heaven alone decides
who is saved and who lost. (See Matt. 7:21-27; John 3:18.)
4.
What principle distinguishes Christ's kingdom of grace from
earthly kingdoms and nations? Matt. 16:21-28.
II. MAJESTY AND MEEKNESS (Matt. 17:1-13).
5. What problem do you see in Matt. 16:28? How would you solve
the problem?
57
"Jesus had told His disciples that there were some standing with Him
who should not taste of death till they should see the kingdom of God
come with power. At the transfiguration this promise was fulfilled. . . .
Moses was present to represent those who will be raised from the dead at
the second appearing of Jesus. And Elijah, who was translated without
seeing death, represented those who will be changed to immortality at
Christ's second coming and will be translated to heaven without seeing
death."—Early
Writings,
p. 164.
6.
What divine purposes were fulfilled on the mount of transfigura-
tion? Matt. 17:1-8.
Jesus gained strength and encouragement, not only from the brilliant
light and His Father's voice proclaiming His divinity and authority, but
from the conversation He enjoyed with two men who had been transported
to heaven. Despite their failures, Moses and Elijah, who had been taken to
heaven, were given the privilege of preparing Christ for the temptations
ahead. The appearance of Moses and Elijah brought Him encouragement
in facing these temptations. He was to be victorious where they had failed.
Their eternal salvation and that of the entire world depended upon His tri-
umph over the forces of evil. (See 1 John 2:2.) Consider also what the ex-
perience on the mountain did for Peter, James, and John.
7.
How was Christ's prediction recorded in Matthew 17:11 to be ful-
filled?
As you investigate this question consider:
Jesus identified John the Baptist as Elijah who "is come already"
(verse 12).
Jesus was not asserting that John was Elijah literally brought back to
life. He was referring to the work and teaching of Elijah revived in the
work and teaching of John.
The work and. teaching of Elijah are to be repeated before the
second coming of Jesus. What message and ministry fulfills that
prediction? (See Hosea 4:5, 6; Rev. 14:6-12; Joel 2:28, 29.)
III. SONS OF GOD ARE FREE (Matt. 17:14-27).
Because Christ is the Son of God, He exercised certain privileges while
here on earth. He forgave sins and demonstrated His deity by miracles of
healing and raising the dead. Because the Son is free, so are His children.
(See John 8:34-36.) To belong to Christ's kingdom of grace is to be free
in the only true sense.
8. How did Jesus intend His disciples to work for sick and demon-
possessed people? Matt. 10:1, 8.
58
9.
To what extent were the disciples successful in this work of heal-
ing and casting out demons? Luke 10:17-20.
The Bible does not record that, when Jesus and the disciples cast de-
mons out of ann individual, they did an incomplete and imperfect job, leav-
ing some demons behind to be cast out later. It was always possible for an
individual like Mary Magdalene, who was released from demon posses-
sion by Christ, to give in to sin again and allow demons to take up renewed
residence in the life. (See
The Desire of Ages,
p. 568.) Nevertheless, in the
presence of Christ, demons are forced to withdraw. As we present the
gospel and pray for those who are harassed, the Lord drives the demons
away from those who believe, and souls are liberated by His mighty
power.
10.
Why were the disciples not able to cast the demon out of the af-
flicted boy? Matt. 17:14-21.
As we study and meditate on the evidence of God's trustworthiness, and
pray, our faith is strengthened—not merely because we are convinced by
evidence but because the Holy Spirit brings faith to our hearts. Faith is a
gift from Christ. After we have earnestly sought Him in prayer and study,
and have carefully examined the evidences of His love, we must exercise
faith by consciously trusting Him. As we talk faith and live faith, our faith
will grow.
11.
Why did Jesus pay the temple tax through Peter, even though as
the Son of God He was exempt? What lesson is there in this for
us? Matt. 17:24-27.
El
IV. HUMBLE SERVICE FOR SINNERS (Matt. 18:1-20).
12.
How did Jesus illustrate God's concept of greatness? Matt. 18:1-
6; 23:8-11; John 13:4-10, 13-17.
Christ chooses the humble.
"The strife for the highest place was-
the outworking of that same spirit which was the beginning of the great
controversy in the worlds above, and which had brought Christ from
heaven to die. . . . Before honor is humility. To
\
fill a high place before
men, Heaven chooses the worker who, like John the Baptist, takes a
lowly place before God. The most childlike disciple is the most efficient
in labor for God. The heavenly intelligences can co-operate with him
who is seeking, not to exalt self, but to save souls."—The
Desire of
Ages,
pp. 435, 436.
59
13.
By what drastic action did Jesus urge His followers to eliminate
the sin problem from their lives? Matt. 18:7-9.
Here is an instance in which Jesus uses metaphoric language to il-
lustrate a divine requirement. Mutilation of the body does not save the
soul, even though many throughout the history of the church have not
understood this. If a habit or practice is contrary to the will of God, the
only way to enjoy the blessings of salvation and to remain a member of
the kingdom of grace is to be rid of it completely. This can be accom-
plished by the divine gift of grace alone. (See Phil. 4:13; John 15:5;
1 John 5:4, 5.)
14.
List the attitudes and practices we are to adopt toward sinners in
general, and in particular toward those who have sinned against
us. Matt. 18:10-20; see also
The Desire of Ages,
pp. 440-442.
V. WHAT IS FORGIVENESS? (Matt. 18:21-35).
In popular rabbinic theology, three times was the maximum that an of-
fended party was obliged to forgive another person. When Peter asked
whether seven times were adequate, he probably expected Jesus to com-
mend him for his generosity.
15.
List the principles that Jesus taught regarding forgiveness (Matt.
18:21-35).
Verses 21, 22
Verse 27
Verses 28-35
When we confess in Christ's name, our guilt is destroyed because it was
borne on Calvary. (Compare Micah 7:19; 1 John 2:2; 4:10.) "The heavi-
est burden that we bear is the burden of sin. If we were left to bear this bur-
den, it would crush us. But the Sinless One has taken our place. 'The Lord
hath laid on him the iniquity of us all.' Isa. 53:6. He has borne the burden
of our guilt. He will take the load from our weary shoulders. He will give
us rest. The burden of care and sorrow also He will bear. He invites us to
cast all our care upon Him; for He carries us upon His heart."—The
Desire of Ages,
pp. 328, 329.
DO I REPRESENT OR MISREPRESENT CHRIST TO OTHERS?
60
Shofar.
The rams horn used in the ancient Hebrew Sanctuary system
to call the children of Israel to repentance.
Shofar.
Today God calls
His remnant people Jewand Gentile—to repent in this final
judgement hour.
Shofar.
A ministry to the world's largest Jewish
community, in Greater New York.
"In the dosing proclamation of the gospel... God expects his
messengers to take particular interest in theJewish people..."
Acts of the Apostles, 381.
Shofar
is a group of laypersons, pastors, and conference leaders, in-
cluding Jewish Seventh-day Adventists, who encourage Jews to find
fulfillment in their Messiah, Jesus.
Shofar
proclaims the essi-ntial
unity of Judaism and Adventism through publications, videos, musi-
cal and social programs, seminars and street witnessing. For more
information on how you can participate and receive witnessing ma-
terials, write:
Shofar
Box 1387
Manhasset, New York 11030
In associadcn wih the Greats(
NEW
York Conference of Seventh.day Advenists.
will inhabit the temple of God in heaven (Rev. 7:15). Are you allowing the
Lord to purify your life?
AM I A CITIZEN OF CHRIST'S KINGDOM?
Do I try to rule over my family, or is my authority in the home
based on truth and love?
Do I serve others in love continually, or do I try to serve only
when it is convenient or easy?
Do I admire Christ for His generosity, or do I feel that He should
reward me more when I do more work?
Do I enjoy working side by side with God so much that this
privilege is my favorite reward for service?
In leadership-type assignments, do I enjoy having power over those
under me, or do I go out of my way to keep them from being afraid of
me? Do I treat them as equals, or do I subtly demean them as in-
feriors?
FURTHER STUDY AND MEDITATION:
Read "The Law of the New
Kingdom," "Thy King Cometh," and "The Temple Cleansed Again" in
The Desire of Ages,
chapters 60, 63, and 65, pp. 547-551, 569-579, 589-
600.
SUMMARY:
In Jesus, we have a picture of how our infinitely powerful
King treats His subjects for eternity. Only those who, like Him, are meek
and lowly in heart will find it a delight to be in His kingdom.
68
Lesson 10
March 4-10
The (elected King
THIS WEEK'S STUDY: Matt. 21:18 to 23:39.
SAB
MEMORY TEXT: "Jesus said unto him, Thou shalt love the
PM
Lord thy God with all thy heart, and with all thy soul, and with
all thy mind. This is the first and great commandment. And the
second is like unto it, Thou shalt love thy neighbour as thyself.
On these two commandments hang all the law and the prophets"
(Matthew 22:37-40).
THE KING FORSAKEN BY HIS SUBJECTS.
When Jesus came, He
was too humble for the proud, too kind for the overbearing, too gentle for
the power-hungry, and too soft for those who preferred the thunders and
terrors of Sinai. They rejected Him, the cornerstone of their faith. They
substituted legalism for love. What else could He do, when faced with their
hardness of heart and deteriorated spirituality, but give them up sadly to
their self-destruction and the designs of their enemies?
OUTLINE
I.
A Barren People (Matt. 21:18-46).
II.
Wearing Christ's Character (Matt. 22:1-14).
III.
Jesus Answers His Critics (Matt. 22:15-46).
IV.
Preachers Who Do Not Practice (Matt. 23:1-39).
PRIDE DESTROYS, LOVE EXALTS.
"The evil that led to Peter's
fall and that shut out the Pharisee from communion with God is proving
the ruin of thousands today. There is nothing so offensive to God or so
dangerous to the human soul as pride and self-sufficiency. Of all sins it
is the most hopeless, the most incurable."—Christ's
Object Lessons,
p.
154.
Pride comes in many different forms. It may be pride of appearance,
professional pride, intellectual pride, or spiritual pride. Whatever its form,
it is like a cancer that eats out the spiritual life of the individual, destroys
the effectiveness of Christ's work for the soul, alienates both God and
humans, and results in emptiness and disillusionment.
The story is told of a young prima donna rehearsing with the orchestra
of the famous Italian conductor Arturo Toscanini. At one point Toscanini
stopped the orchestra and corrected a mistake the singer had made. Angry
and embarrassed, she burst forth vehemently, "Mr. Toscanini I would re-
mind you that I am the star of this evening's performance!" Toscanini an-
swered, "Madam, the only stars that be are up in heaven. On this earth
there are good musicians and bad musicians and, so help me, you are a bad
one!"
69
(See also
Christ's Object Lessons,
pp. 308, 309.)
Verses 1-3
Verses 4-7
Verses 8-10
6.
To whom is the gospel invitation now extended? Rev. 3:20; 14:6, 7;
Isa. 55:1-3; John 3:15.
"And those servants went out into the streets and gathered all whom
they found, both bad and good; so the wedding hall was filled with guests"
(Matt. 22:10, RSV). The visible Christian church contains both "bad and
good." Not all church members are born-again Christians; not all belong
to the spiritual communion of true believers in Jesus Christ. "It was a
mixed company. Some of them had no more real regard for the giver of the
feast than had the ones who rejected the
call."—Christ's Object Lessons,
p. 309.
In the parable of the wheat and the tares, Jesus instructed, "Let both
grow together until the harvest" (Matt. 13:30). Judgment has not been
given to individuals. Nevertheless, the church, directed by the Holy Spirit,
has the responsibility of making some decisions regarding its members.
(See Matt. 18:18; 1 Cor. 5:1-5, 11-13; 6:1-6.)
7.
When does the king come in to look at the guests (Matt. 22:11)?
Compare Dan. 7:9, 10, 13, 14; Rev. 14:6, 7.
8.
What is given to those who accept Christ's invitation? Matt. 22:11;
compare Rev. 19:7, 8.
"Before the final reward is given, it must be decided who are fitted to
share the inheritance of the righteous. This decision must be made prior to
the second coming of Christ in the clouds of heaven; for when He comes,
His reward is with Him, `to give every man according as his work shall
be.' Rev. 22:12. . . .
"By the wedding garment in the parable is represented the pure, spot-
less character which Christ's true followers will possess.... It is the right-
eousness of Christ, His own unblemished character, that through faith is
imparted to all who receive Him as their personal Saviour... .
"By his perfect obedience He has made it possible for every human
being to obey God's commandments. When we submit ourselves to Christ,
the heart is united with His heart, the will is merged in His will, the mind
becomes one with His mind, the thoughts are brought into captivity to
Him; we live His life. This is what it means to be clothed with the garment
72
40
ejected
King
March
Centuries earlier, God had agonized over the northern kingdom of
Israel: "How can I give you up, 0 Ephraim! How can I hand you over, 0
Israel!" (Hosea 11:8, RSV). Later, through the. prophet Ezekiel, He
pleaded: " 'As I live, says the Lord God, I have no pleasure in the death of
the wicked, but that the wicked turn from his way and live; turn back, turn
back from your evil ways; for why will you die, 0 house of Israel?' "
(Eze. 33:11, RSV).
Jesus' last words to Israel, His own special people, were spoken firmly
in language they could understand, but the tears in His voice (Luke 19:41)
revealed something of the depth of sorrow that only God can know as He
separates from those who have rejected Him.
DO I WEAR GOD'S CHARACTER?—,
Do I ever wish to use force to get people to do things my way, or
even God's way? Or am. I willing to allow others to choose for them-
selves?
In my daily interactions with others, do I keep in mind the' gracious
way Jesus treats everyone?
Do I make it hard for others to be Christians, or are they drawn to
Christ because of me?
When 1 have to deal with open sin in the lives of others, do
I
speak
in love and compassion as Christ did?
FURTHER STUDY AND MEDITATION:
Read "The Temple
Cleansed Again," "Controversy," "Woes on the Pharisees," chapters 65,
66, and 67 in
The Desire of Ages,
pp. 589-620.
SUMMARY:
A spiritually barren people could never fulfill the prophetic
role that God had in mind for them. Because ancient Israelites had substi-
tuted their own righteousness for that of Christ, He had no choice but to
separate from them. They could argue about minutiae, but, in respect to
eternal issues, they were blind guides of the blind.
75
Lesson 11
March 11-17
Signs o the Coming
Kiingdom
THIS WEEK'S STUDY: Matthew 24 and 25.
MEMORY TEXT: "And this gospel of the kingdom shall be
preached in all the world for a witness unto all nations; and then
shall the end come" (Matthew 24:14).
GOD GIVES US A CHANCE TO PREPARE.
Christ has given us a
very clear description of the events that will precede His coming. In the
same way that He warned the disciples of what to expect prior to the fall
of Jerusalem, He has given us a preview of the events and situations we
may expect before He comes again. He offers to enable us to know and
trust Him so that, like the five wise maidens and the two men who used
their talents carefully, we may welcome Him eagerly when He comes.
OUTLINE
I.
The Most Important Signs (Matt. 24:1-28).
II.
Ready for His Coming (Matt. 24:29-51).
III.
The Bridegroom Comes (Matt. 25:1-13).
IV.
Fear Does Not Save (Matt. 25:14-30).
V.
Inheritors of the Kingdom (Matt. 25:31-46).
DO YOU LOOK FORWARD TO MEETING HIM?
To a business man
on his way home after a long trip, a sign can be very comforting, telling
him that he is close to his destination. To a newly arrested prisoner the
sight of the sign identifying a prison can be a very distressing experience.
To a loved child in a secure, happy home, the news that his father is return-
ing from a trip is exciting information. To an abused child, such news is
most alarming and terrifying.
In Matthew 24 and 25 Jesus discusses the signs, or indicators, of His
coming. Depending on how we view eternity, particularly the God with
whom we are to spend it, we will find the signs rewarding and glorious or
frightening. The four sons of a harsh father used to hide under the house
when they saw him coming home from work each evening because they
feared his wrath. If we see God as vindictive or arbitrary, we will wish to
hide from His coming. But if we have learned the truth about Him—that
He loves us as He loves His Son—and if we love Him supremely in return,
we will welcome Him in triumphant joy.
I. THE MOST IMPORTANT SIGNS (Matt. 24:1-28).
Jesus drew some parallels between the events leading up to the destruc-
76
SAB
PM
tiO
g
i
An increasing number of false christs and false prophets will attempt to
lead astray the very elect through deception. Second Thessalonians 2:9 and
2 Corinthians 11:14 suggest that Satan will attempt to deceive the entire
world. (Compare Revelation 13:3, 13-14.) In the same way that he
deceived one third of the angels, Satan will attempt to ensnare all of
mankind.
The fact that we enjoy the blessings of present salvation in Christ does
not render us immune from temptation and possible deception in the fu-
ture. Only as we maintain our faith-grace relationship with Jesus on a
daily, hourly basis can we be kept from falling. The people whose names
are taken out of the book of life before Jesus' return (Rev. 3:5) are those
who have been genuine believers but who have failed to maintain their
saving relationship with Him.
There are conditions to salvation. One is that we respond by faith to
Christ's invitation (Acts 16:31). Another is that we abide in Him con-
stantly. (See Matt. 10:22; James 1:12; 5:11; John 15:9; Gal. 6:9; Heb. 12:1;
1 Peter 1:13; Rev. 3:11.)
5. What did Jesus mean by "the desolating sacrilege spoken of by the
prophet Daniel, standing in the holy place" (Matt. 24:15, RSV)?
The "abomination of desolation" or "desolating sacrilege" (RSV) is a
phrase taken from Daniel 8:13; 9:27; 11:31; 12:11. The phrase has three
applications:
a.
Before the destruction of Jerusalem.
"When the idolatrous stand-
ards of the Romans should be set up in the holy ground, which extended
some furlongs outside the city walls, then the followers of Christ were to
find safety in flight. When the warning sign should be seen, those who
would escape must make no delay. Throughout the land of Judea, as well
as in Jerusalem itself, the signal for flight must be immediately
obeyed."—The
Great Controversy,
p. 26.
b.
The work of the Papacy in the Middle Ages.
Daniel referred to
long centuries during which the "transgression of desolation" would sub-
jugate God's truth and His people (Dan. 8:13, 14). Jesus was referring to
the work of the little horn power of Daniel chapter 8. (See
The Desire of
Ages,
pp. 630, 631.)
c.
The final great apostasy that will oppose God's truth and people
at the end of time.
The little horn power of Daniel 8 that is responsible for
the "abomination of desolation" is not destroyed until the return of Christ.
(See Dan. 8:25; compare Rev. 17:4, 5; 21:27.)
"It is no time now for God's people to be fixing their affections or lay-
ing up their treasure in the world. The time is not far distant, when, like the
early disciples, we shall be forced to seek a refuge in desolate and solitary
places. As the siege of Jerusalem by the Roman armies was the signal for
flight to the Judean Christians, so the assumption of power on the part of
our nation in the decree enforcing the papal sabbath will be a warning to
78
us. It will then be time to leave the large cities, preparatory to leaving the
smaller ones for retired homes in secluded places among the mountains.
And now, instead of seeking expensive dwellings here, we should be pre-
paring to move to a better country, even a
heavenly."—Testimonies, vol.
5, pp. 464, 465.
6. In view of the triple application of Matthew 24:15, 16 noted above,
what interpretations can be given to the following verses (Matthew
24:17-22)?
II. READY FOR HIS COMING (Matt. 24:29-51).
Most of the signs spoken of in Matthew 24 have been fulfilled. Since
the time of Christ nations have risen against nations, false messiahs have
arisen, God's people have suffered persecution, and people have been ab-
sorbed in temporal pursuits as if these were the only true values. And still
Jesus has not come. Why?
7.
What does the parable of the faithful servant suggest about a
delay in Christ's coming? Matt. 24:45-51; compare 2 Peter 3:9.
This parable and those that follow may be termed "parables of pre-
paredness." They demonstrate in practical terms what it means to
"watch" and be ready for Christ's return.
Christ's people to be settled in the truth.
Revelation 7:1-3 indicates
that He is waiting for His people to become so settled into the truth that
they cannot be moved.
"Just as soon as the people of God are sealed in their foreheads—it is
not any seal or mark that can be seen, but a settling into the truth, both in-
tellectually and spiritually, so they cannot be moved—just as soon as
God's people are sealed and prepared for the shaking, it will come. Indeed,
it has begun already; the judgments of God are now upon the land, to give
us warning, that we may know what is coming."—Ellen G. White Com-
ments,
SDA Bible Commentary,
vol. 4, p. 1161.
8.
What kind of character does the Lord desire each of His children
to possess before His coming? Rev. 3:1-5, 18, 19.
"We are to strive to enter in at the strait gate. But this gate does not
swing loosely on its hinges. It will not admit doubtful characters. We must
now strive for eternal life with an intensity that is proportionate to the
value of the prize before us. It is not money or lands or position, but the
possession of a Christlike character, that will open to us the gates of Para-
dise. It is not dignity, it is not intellectual attainments, that will win for us
79
the crown of immortality. Only the meek and lowly ones, who have made
God their efficiency, will receive this
gift."—Christian Service,
p. 247.
III. THE BRIDEGROOM COMES (Matt. 25:1-13).
To those who enjoy a trusting relationship with Christ, knowing that
their sins are forgiven, and that their lives are "hid with Christ in God"
(Col. 3:3), the thought of Christ's coming brings a deep longing to meet
Him and an intense fervor to win souls. While those who are afraid of God
may work as hard as those who are not, their toil is difficult and unsavory
and, in the end, is unproductive of good.
9.
According to the parable of the virgins, what will qualify us to
meet Christ? Matt. 25:3, 4; compare Zech. 4:6.
The oil in the lamps is a reminder of the oil in the seven-branched
candlestick of the sanctuary. Zechariah chapter 4 depicts the oil flowing
from two olive trees into the candlesticks. The candlesticks themselves
represent God's people who, because of their connection with heaven, are
reflectors of His character. The oil is the central symbol of the vision, be-
cause it is the source of the light. Zechariah 4:6 applies the message. Thus
the oil is a symbol of the Spirit, who enlightens and empowers God's
people. As we allow the Holy Spirit to fill our lives, He is the means by
which Christ "the light of the world" is made known through us. (See
John 8:12; Matt. 5:14-16.)
Significantly, the "two olive trees" mentioned in Revelation 11:4-12
represent the Word of God, the Old and New Testaments. The oil used
in' ancient lamps was olive oil. It symbolizes how the Holy Spirit ex-
plains the Word to the earnest, prayerful student (John 16:13), who is
thereby built up in the faith and made ready to meet His Lord. These
two elements, prayerful Bible study and daily reception of the presence
of the Holy Spirit into the life, are essential to constant preparedness for
the coming of Jesus.
10.
What are we to gain from reading and studying the Bible? Ps.
119:11, 105.
"Why is it that our youth, and even those of more mature years, are so
easily led into temptation and sin? It is because the Bible is not studied and
meditated upon as it should be. If it were made the daily study, there would
be an inward rectitude, a strength of spirit, that would resist the tempta-
tions of the
enemy."—Counsels to Parents, Teachers, and Students,
p.
442.
"There is nothing more calculated to energize the mind and
strengthen the intellect than the study of the word of God. . . . If God's
word were studied as it should be, men would have a breadth of mind, a
nobility of character, and a stability of purpose that are rarely seen in
80
these
times."—Counsels to Parents, Teachers, and Students,
p. 460.
11. What is symbolized by the shut door? Matt. 25:10; compare Rev.
7:3; 8:5; 22:11.
IV. FEAR DOES NOT SAVE (Matt. 25:14-30).
In the parable of the talents, Jesus presented a contrast. An overseer
gave three men money according to their ability to use it, and then left.
Two of the men loved and trusted their master and joyfully went out to do
what they could for
Him.
As a result of their labors, they doubled the orig-
inal amount of money they were given. Unlike the first two, the third in-
dividual was afraid of his master, for he thought of him as hard, exacting,
and dishonest. The same master was joyfully served by the other two ser-
vants. The difference was in the misconceptions of the third man about his
master.
12. What did the third man do as a result of his fears? What does
this suggest about the way Christians sometimes behave? Matt.
25:25.
Although they would never admit it even to themselves, many Chris-
tians are afraid of God. They are especially afraid of His coming. Some-
times it is because they have not lived good lives. The parable shows that
often these fears are the result of misinterpretations of God's character.
Sin began in the world when Satan convinced our first parents to fear
God as a hard, difficult taskmaster, creating human beings for His own
selfish pleasure and then demanding worship and service of which He was
unworthy.
Love destroys fear.
There is a psychological factor in the story. Fear
destroys perseverance, trust, the force of the will, and all the ingredients
that enable individuals to use their gifts effectively.
We can serve God well only when we recognize Him to be what He is,
a trustworthy, lovable friend. Those who are faithful servants work the
hardest—not merely for the reward they will receive in heaven, but for the
joy of being with their Master and serving Him eternally.
"There is no fear in love, but perfect love casts out fear. For fear has to
do with punishment, and he who fears is not perfected in love. We love,
because he first loved us" (1 John 4:18, 19, RSV).
V. INHERITORS OF THE KINGDOM (Matt. 25:31-46).
Picture an ancient Near Eastern shepherd who is preparing his sheep for
the night. With staff in hand, a small goatskin of oil at his side, and care-
ful, watchful eyes, he guides the sheep into one section, and the goats into
another as they come to the feeding and drinking troughs.
81
13.
When does the judgment in the parable take place? Rev. 20:11-
15.
In one sense God does not decide—nor do the angels—who will be
saved or who will be lost. Individuals decide for themselves either for or
against eternal life. (See John 3:36; 1 John 5:11-14.) Right now, many are
still making those decisions. Our gracious God does not want any to be
lost. He wants all to come to repentance. He postpones His coming until
the saving .love of Christ and the truth about the consequences Of sin have
been made clear to all. (See 2 Peter 3:9.)
14.
Why is there such an emphasis on behavior and good works in
the parable of the sheep and the goats? Why are people judged
by their works (Rev. 22:12) when salvation is achieved by grace
through faith (Rom. 3:21, 22)? Compare Rom. 2:13; Eph. 2:10;
James 2:17, 18.
15.
What hope will there be in the final judgment for those who have
not had the Bible and Christian teachers? Rom. 2:14-16. (See
also
The Desire of Ages,
p. 638, and
Christ's Object Lessons,
p.
385.)
AM I EAGER FOR JESUS TO COME?
If I am afraid of God, how can I overcome my fear?
How can I gain a deeper knowledge of God and a closer walk with
Christ?
How can my works be made acceptable to Christ?
What can
I
do to help others prepare for Jesus' coming?
FURTHER STUDY AND MEDITATION:
Read "On the Mount of
Olives" and " 'The Least of These My Brethren,' " chapters 69 and 70 in
The Desire of Ages,
pp. 627-641; and "Talents" in
Christ's Object Les-
sons,
pp. 325-365.
SUMMARY:
Depending upon which side of the great controversy we
choose to be in relation to our God, we will either welcome Him eagerly
when He comes or run from Him in terror. That is why the important thing
in preparation for the final day is to watch. We are not merely to watch for
the signs, as important as they are, but to study His Word, pray, and wit-
ness, allowing His Spirit to pervade our lives and shine through to others.
82
Lesson
12
March 18-24
The King Condemned
THIS WEEK'S STUDY: Matthew 26.
MEMORY TEXT: "Surely he hath borne our griefs, and car-
ried our sorrows: yet we did esteem him stricken, smitten of
God, and afflicted" (Isa. 53:4).
SAB
uPMj
GOD LOVES HIS ENEMIES.
This fact was demonstrated by the gentle,
forgiving manner in which Jesus treated His enemies during the last few
hours of His life. His winsomeness at Simon's feast, His suffering in the
garden, His treatment of His betrayer, and His submission to the mob re-
vealed a God who is willing to sacrifice Himself for the salvation of a lost
world.
OUTLINE
I.
Kindness Wins One and Loses Another (Matt. 26:1-16).
II.
Sharing the Cup (Matt. 26:17-35).
III.
The Crisis Hour (Matt. 26:36-46).
IV.
Victory Without a Sword (Matt. 26:47-56).
V.
Silence Is Eloquence (Matt. 26:57-75).
PEACE IN THE MIDST OF TRIAL.
What should be our attitude when
we are treated unjustly for believing in Christ? The Bible predicts that trial
and persecution will come to those who are endeavoring to live wholly for
the Lord. The apostles taught "that we must through much tribulation
enter into the kingdom of God" (Acts 14:22). Paul wrote to the Thes-
salonians: "For verily, when we were with you, we told you before that we
should suffer tribulation" (1 Thess. 3:4). The beloved apostle John was
given a vision of the saved who have come "out of great tribulation, and
have washed their robes, and made them white in the blood of the Lamb"
(Rev. 7:14).
Suffering, trial, and persecution are inevitable; not because God wants
His people to be unhappy, but because the devil and his followers are
doing all they can to turn people away from Christ. Jesus said, "The serv-
ant is not greater than his lord. If they have persecuted me, they will also
persecute you" (John 15:20).
Jesus our example.
Jesus constantly is held up to us as the great ex-
ample of the way we should act when made to suffer for our faith. "For
even hereunto were ye called: because Christ also suffered for us, leaving
us an example, that ye should follow his steps: . . . Who, when he was re-
viled, reviled not again; when he suffered, he threatened not; but com-
mitted himself to him that judgeth righteously" (1 Peter 2:21, 23).
In this lesson we will take a closer look at how Jesus responded during
the terribly stressful experience of His arrest and trial.
83
I. KINDNESS WINS ONE AND LOSES ANOTHER (Matt. 26:1-16).
The stage was set in a wealthy home around a banquet table at which
reclined the honored guest, the Messiah and future King. Around Him
were His twelve future princes, each of whom coveted the highest place in
the kingdom. His host was a familiar personage to those in Jerusalem—
wealthy, prestigious, competent in legal matters, but recently a changed
man, the product of one of the King's miracles. And there were others, but
they were supposed to remain in the kitchen, out of sight.
Mary, the sister of Lazarus and Martha, seemingly oblivious to the
"pious" judgments of the assembled guests, crept into the dining room
where the guests were reclining at the table, broke an expensive flask of
extravagant perfume, and poured it on Jesus' feet, wiping them with her
long hair and washing them with her tears of love.
Though she did not intend anyone but Jesus to notice, the strong scent
soon betrayed her presence. Immediately, the. disciples and the host,
Simon, began to list their legal judgments. Surely, if Jesus knew her past,
He would have nothing to do with such a woman.
Judas' objection seemed very much to the point: " 'Why this waste?
For this ointment might have been sold for a large sum, and given to the
poor' " (Matt. 26:8, 9, RSV; compare John 12:4-6).
1.
How did. Jesus answer these criticisms? Matt. 26:10-13.
Those who have suffered group criticism for some act of social kind-
ness or religious devotion can fully appreciate Jesus' words. There is
nothing so heartless and cruel as condemnation of those whom Christ
has forgiven and redeemed. Since Christ no longer condemns believers
(Rom. 8:1), what right do we have to remember their sins against them?
2.
What was the result of Jesus' commendation of Mary? Matt.
26:14-16.
Judas's motives.
"Judas was treasurer for the disciples, and from their
little store he had secretly drawn for his own use, thus narrowing down
their resources to a meager pittance. . . . But had Christ unmasked Judas,
this would have been urged as a reason for the betrayal. And though
charged with being a thief, Judas would have gained sympathy, even
among the disciples. The Saviour reproached him not, and thus avoided
giving him an excuse for his treachery.
"But the look which Jesus cast upon Judas convinced him that the
Saviour penetrated his hypocrisy, and read his base, contemptible
character. And in commending Mary's action, which had been so
severely condemned, Christ had rebuked Judas. Prior to this, the Saviour
had never given him a direct rebuke. Now the reproof rankled in his
heart. He determined to be revenged. From the supper he went directly
to the palace of the high priest, where he found the council assembled,
84
and he offered to betray Jesus into their hands."—The
Desire of Ages,
pp. 559-564.
How do you react
when you are reminded of sins for which you know
Christ has forgiven you? Do you quietly turn to the Lord for reassurance,
or do you hotly defend yourself against the criticism?
El
II. SHARING THE CUP (Matt. 26:17-35).
3.
What is the significance of the fact that Jesus knew beforehand
who would betray Him to the Jewish authorities? Matt. 26:21-25;
compare John 13:21-30.
The fact that Jesus knew of the betrayal plot should have been a deter-
rent to Judas, but he was so far gone in pride and greed that he was un-
willing to repent and right his wrong. •
4.
In what symbolic way did the disciples share in Jesus' suffering?
Matt. 26:26-29.
The bread and grape juice do little for us in and of themselves. They
represent the death of Christ and remind us of His willingness to suffer for
our guilt. (See Isa. 53:6; 1 Peter 2:24; 2 Cor 5:21.) It is only as we contem-
plate the significance of the atonement that we can truly understand for-
giveness, righteousness, and trust. Only then do we benefit from the Com-
munion service.
There is sorrow in the Communion service as we remember Jesus'
suffering. But there is joy, too, as we rejoice at the salvation He has pro-
vided and look forward to His return.
5.
Why did the disciples refuse to share in Jesus' sufferings, desert-
ing Him at the time of His greatest need? Compare Matt. 26:30-35
with verse 56.
III. THE CRISIS HOUR (Matt. 26:36-46).
Jesus' sufferings began in Gethsemane. What He endured there was of
utmost significance to the onlooking universe in light of the great con-
troversy.
6.
Why was Jesus' soul "very sorrowful, even to death" (Matt.
26:38, RSV)? What was the cup of which Jesus prayed that, if pos-
sible, He would be relieved (Matt. 26:39)?
85
In the Garden of Gethsemane, Christ "tasted the sufferings of death for
every
man"—The Desire of Ages,
p. 694.
Human guilt separated Him from His Father.
"But now He seemed
to be shut out from the light of God's sustaining presence. Now He was
numbered with the transgressors. The guilt of fallen humanity He must
bear. Upon Him who knew no sin must be laid the iniquity of us all. So
dreadful does sin appear to Him, so great is the weight of guilt which He
must bear, that He is tempted to fear it will shut Him out forever from His
Father's love. . . .
"He felt that by sin He was being separated from His Father. The gulf
was so broad, so black, so deep, that His spirit shuddered before it. This
agony He must not exert His divine power to escape. As man He must
suffer the consequences of man's sin. As man He must endure the wrath of
God against transgression. . . .
"As Christ felt His unity with the Father broken up, He feared that in
His human nature He would be unable to endure the coming conflict with
the powers of darkness. . . . Satan told Him that if He became the surety for
a sinful world, the separation would be eternal. He would be identified
with Satan's kingdom, and would nevermore be one with God."—The
Desire of Ages,
pp. 685-687.
Would you have slept
while Jesus agonized? Do you sometimes sleep
when you should be watching unto prayer? How can the habit of neglect-
ing prayer be overcome? (See the chapter in
Steps to Christ
entitled "The
Privilege of Prayer.")
IV. VICTORY WITHOUT A SWORD (Matt. 26:47-56).
7.
What did Jesus call Judas in the Garden of Gethsemane? What
does this reveal about God and the way He treats His enemies?
Matt. 26:50.
Jesus demonstrated His own teaching.
In Jesus' treatment of Judas,
the angels must have seen how God treats His enemies. To call one's
betrayer "friend" is the greatest exemplification of "turning the other
cheek." How the loyal angels must have marveled as they heard Jesus give
this title to Judas!
8.
What did Jesus mean by the words, "All who take the sword will
perish by the. sword" (Matt. 26:52, RSV)?
According to John's Gospel, it was Peter who cut off the ear of the high
priest's servant Malchus (John 18:10). According to Luke's record, a short
time before this, the disciples had interpreted literally Jesus' figurative lan-
guage
.
about needing a sword in the days of persecution. "And they said,
'Look, Lord, here are two swords' " (Luke 22:38, RSV). They still pic-
86
tured Jesus as a messiah who would forcefully defend himself and set up
the kingdom.
Peter was determined to demonstrate that Jesus' warning of his denial
was wrong. He would defend His Lord to the death!
V. SILENCE IS ELOQUENCE (Matt. 26:57-75).
In verbal conflict, the first to be silenced is usually the loser. Yet when on
trial before the high priest and the Sanhedrin, Jesus had very little to say.
Mere words do not convince people to believe what they are determined not
to believe. When men are possessed by demons, their minds are not changed
by defense or argument. Jesus' reticence was the best defense against the
Satanic legions that were trying to provoke Him to anger or bitterness.
If Peter had emulated Jesus' quiet reliance upon His Father, He would
never have allowed himself to be trapped into denying His Lord.
9.
To whom was Jesus first led for questioning? What is the sig-
nificance of the events that occurred? John 18:12-14, 19-23.
According to ancient Hebrew law, the preliminary trials conducted
before Annas and Caiaphas were illegal. It was illegal to try a capital
charge at night. It was illegal for the prisoner to be questioned. It was the
business of the witnesses to arrest the accused, bring him to the court, and
to present the evidence to the court. An accused person could not be con-
demned on the basis of his own testimony.
Jesus' answer to Annas that he should question the witnesses regarding
His work and teaching was a plea that He be given His legal rights as a
Jewish citizen. The officer's act of striking Jesus was an act of brutality
that was not tolerated by Hebrew law. Despite that, in this instance it was
permitted and unpunished.
10.
In the trial before Caiaphas and the Sanhedrin, how did Jesus
respond to the conflicting testimony that was given against Him?
Matt. 26:59-63.
An ancient principle.
A Hebrew capital trial followed the principle
stated by Moses: "On the evidence of two witnesses or of three wit-
nesses he that is to die shall be put to death; a person shall not be put to
death on the evidence of one witness" (Deut. 17:6, RSV). The two
major witnesses against Jesus presented conflicting testimony. Assuming
that Mark and Matthew present these two different pieces of testimony,
it is easy to see why they were rejected. Mark records that the testimony
was, "We heard Him say, 'I will destroy this temple' " (Mark 14:58,
NKJV). Matthew records that the testimony was, "This fellow said, 'I
am able to destroy the temple of God' " (Matt. 26:61). The first state-
ment could be interpreted as a direct threat to the Temple; the second
could hardly be regarded as anything but an idle boast. Because the two
87
'u11 King Condemned
WELEtkiffl
develop a character that will stand the test of opposition without being
crushed and defeated?
Am I polite and gracious to those who misrepresent Him? What is
the secret of such graciousness in times of stress and rejection?
Do I seek the healing of others whenever possible? How can I con-
tribute to their healing?
Am I willing to acknowledge my relationship with Jesus under any
circumstances?
FURTHER STUDY AND MEDITATION: Read "Gethsemane," and
"Before Annas and the Court of Caiaphas," chapters 74 and 75 in
The
Desire of Ages,
pp. 685-715.
SUMMARY: It is humbling to human self-righteousness and pride to real-
ize how very meek and lowly of heart the King of the universe is. Christ's
attitudes and reactions during His arrest and trial demonstrate infinite love
for His persecutors and for humanity in general.
89
The law that humanity had broken is the expression of the character of
God; hence it was God's role to demonstrate that it could be obeyed per-
fectly. He also chose for Himself the role of bearing the world's punish-
ment for breaking the law. Jesus. Christ tasted "death for every man"
(Heb. 2:9). "So Christ was once offered to bear the sins of many; and unto
them that look for him shall he appear the second time without sin unto
salvation" (Heb. 9:28).
I. REMORSE NOT REPENTANCE (Matt. 27:1-10).
1.
What was the purpose of the early morning session of the San-
hedrin? Matt. 27:1, 2; Luke 22:66-71.
Not all members of the Sanhedrin had been present at the night session
which had condemned Jesus on the basis of His testimony that He is the
Son of God. Luke filled in some of the details that Matthew omitted. At
this morning session Jesus again admitted that He was the Messiah and re-
peated. His prediction that ultimately they would see Him coming in glory.
Now the crafty priests and elders believed they had sufficient evidence to
have Pilate convict Jesus of sedition.
2.
At this morning session of the council, what kind of sorrow for sin
did Judas manifest? Matt. 27:3-5; compare 2 Cor. 7:9, 10.
Judas admitted that he had sinned and that. Jesus was innocent. His
confession exposed the wickedness of the priests who had used him ille-
gally in the arrest of Jesus. Yet he was spiritually no more secure than
they were. Genuine confession and repentance is not sorrow for con-
sequences. It is sorrow for sin for the right reasons, and includes a
desire to stop sinning.
A sense of condemnation and judgment.
"Judas now cast himself
at the feet of Jesus, acknowledging Him to be the Son of God, and en-
treating Him to deliver Himself. The Saviour did not reproach His
betrayer. He knew that Judas did not repent; his confession was
-
forced
from his guilty soul by an awful sense of condemnation and a looking
for of judgment, but he felt no deep, heartbreaking grief that he had
betrayed the spotless Son of God, and denied the Holy One of Israel.
Yet Jesus spoke no word of condemnation. He looked pityingly upon
Judas, and said, For this hour came I into the world."—The
Desire of
Ages,
p. 722.
3.
How did the priests display their legalism and hypocrisy? Matt.
27:6-10.
91
How remarkably inconsistent were these so-called religious leaders.
They considered what might be legal for them to do with Judas' money,
but they had no concern for the illegal manner in which they had used
Judas, or for the illegality of the arrest and trial of Jesus. Even while they
were earning for themselves an enormous degree of guilt, they were care-
ful to follow a legal nicety in regard to the disposal of a relatively small
amount of money.
Are there inconsistencies in our religious lives?
Do we cherish sin
while meticulously obeying certain rules and regulations? What remedy
would Jesus suggest?
II. MEEKNESS IN MISTREATMENT (Matt. 27:11-31).
"As a lamb [that is led] to the slaughter, . . . so He opened not his
mouth" (Isa. 53:7, NKJV). It is easy for many to see divine Kingship in
Jesus when He changed water to wine, healed the sick, cast out demons
with a word, and raised the dead. But when, beaten and tortured, He turned
the other cheek, and was stricken again, we tend to call Him the "Suffer-
ing Servant" or the "Sacrificial Lamb," forgetting that at that moment,
more than ever, He was "King of kings and Lord of lords."
4. In the light of the evidence presented in the verses listed below,
consider Pilate's character:
Luke 23:13-16
Matt. 27:18, 19
Matt. 27:24, 26
Matt. 27:27-31
Acts 3:13
"Pilate longed to deliver Jesus. But he saw that he could not do this,
and yet retain his own position and honor. Rather than lose his worldly
power, he chose to sacrifice an innocent life. How many, to escape loss or
suffering, in like manner sacrifice principle. Conscience and duty point one
way, and self-interest points another. The current sets strongly in the
wrong direction, and he who compromises with evil is swept away into the
thick darkness of guilt."—The
Desire of Ages,
p. 738.
What became of Pilate?
"Later Pilate massacred many Samari-
tans. . . . The Samaritans complained about his needless cruelty to [Pi-
late's] superior, Vitellius, the legate of Syria, who ordered Pilate to go to
Rome and justify his conduct before the emperor. At the same time Vi-
tellius appointed a new procurator over Judea. Before Pilate arrived in
Rome, Tiberius died, but it is said that Pilate was nevertheless banished to
Vienne on the Rhone, in the south of Gaul (now France), and that he died
a suicide."—SDA
Bible Dictionary,
pp. 885, 886.
92
Victory
ail
_
ELERith
IV. RAISED
.
TO SET US RIGHT (Matt. 27:57-28:10).
8.
What do we know of the two men who took part in the burial of
Jesus? Matt. 27:57-61; John 19:38, 39.
9.
What is the significance of the manner in which Jesus' tomb was
secured? Matt. 27:62-66.
10.
How can we be sure that Jesus was crucified on a Friday, spent
the weekly Sabbath resting in the tomb, and rose early Sunday
morning? Matt. 28:1; Mark 16:2; Luke 23:54-24:1, 21, 46;
1 Cor. 15:4.
El 11. What is the significance for the world of Jesus' resurrection from
the dead? Matt. 28:2-10; Rom. 4:25; 1 Cor. 15:16-23.
Both Christ's death and resurrection are essential for our salvation.
According to Romans 5:9, we are put right "by his blood." In Romans
3:28 we are put right "by faith." In verse 24, "by his grace." According
to 1 Cor. 6:11, we are put right by "the name of the Lord Jesus" Christ.
The dying Saviour bore our guilt; the living Saviour delivers us from sin.
Jesus "was raised again for our justification" (Rom. 4:25). Because He in-
tercedes for us in the heavenly sanctuary, applying for us the merits of His
sacrifice, our sins can be forgiven, and we can be delivered from the do-
minion of darkness. (See Heb. 7:25; Rom. 6:9-11.)
The resurrection of the righteous was made possible by Christ's resur-
rection. (See 2 Cor. 4:14; 1 Thess. 4:14.)
V. IN HIS NAME (Matt. 28:11-20).
12. Compare the two kinds of witnesses Matthew describes. Matt.
28:11-15, 19.
How inconceivable was the story that the disciples stole Jesus' body
from the tomb while the Roman guards slept!
If the story had been true the Jewish authorities would have been
the first to demand the punishment of the guards.
It is extremely unlikely that all the guards would be asleep at the
same time.
If the story were true the disciples and all those who preached the
resurrection of Christ were liars. How unlikely it is that liars could
95
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geat center of attraction
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PROJECTS:
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2 Cafeteria, Linda Vista Academy
3
Chapels, Franco-Haitian Union
Dominican Republic
"Puerto Rico
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Domingo
Port Au Prince
4
Virgin Islands
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4
*---
• Guadeloupe
4
0' Martinique
io
r
Barbados
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Montemorelos •
Mexico
Panama
French
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Surinam
Venezuela
Pa ama City
. Medellin
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Church
Unions
Population
Churches
Members
Division
1
74
Antillian
14,511240
433
88,679
Caribbean
3,336,289
389
99,743
Central American
25,773,824
492
146,099
Colombia-Venezuela
52,263,442
471
x126,715
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9,723,625
100
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220
55,206
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477
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501
132,610
Division Totals
216,397,727
3,412
1,005,043
SOUTH AMERICA
UNITED STATES
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os of December 31, 1987)